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THE  USE   OF   HOLY  SCRIPTURE   IN  THE 
PUBLIC  WORSHIP  OF  THE  CHURCH 


THE  BISHOP  PADDOCK  LECTURES 
1903 


By  the  same  Author 


The  Virgin  Mother.  Retreat  Addresses  on  the  Life 
of  the  Blessed  Virgin  Mother  as  told  in  the  Gospels.  With  an 
appended  Essay  on  the  Virgin  Birth  of  our  Lord  Jesus  Christ. 
izmo. 

Christ's  Temptation  and  Ours.  The  Baldwin 
Lectures.     1896.      nmo. 

Confirmation.  In  the  Oxford  Library  of  Practical 
Theology.      1  imo. 

The    Church's  Discipline    concerning    Marriage 

and  Divorce.      A  charge.      8vo.      Sewed. 

Marriage  with  Relatives.  Prohibited  Degrees  of 
Kindred  and  Affinity.      A  charge.     8vo.      Sewed. 


THE 

USE  OF  HOLY  SCRIPTURE 

IN 

i 

THE  PUBLIC   WORSHIP  OF 
THE   CHURCH 

BY 

THE  RT.  REV.  A.  C.  A.  HALL,  D.D. 

BISHOP    OF    VERMONT 


LONGMANS,  GREEN,   AND   CO. 

91   AND  93  FIFTH    AVENUE,  NEW  YORK 

LONDON   AND    BOMBAY 

1903 


Copyright,  1903, 
By  Longmans,  Green,  and  Co. 


UNIVERSITY  PRESS   •    JOHN  WILSON 
AND    SON      •     CAMBRIDGE,   U.S.A. 


THE   BISHOP  PADDOCK  LECTURES 

In  the  summer  of  the  year  1880,  George  A.  Jarvis, 
of  Brooklyn,  N.  Y.,  moved  by  his  sense  of  the  great 
good  which  might  thereby  accrue  to  the  cause  of 
Christ,  and  to  the  Church  of  which  he  was  an  ever- 
grateful  member,  gave  to  the  General  Theological 
Seminary  of  the  Protestant  Episcopal  Church  certain 
securities,  exceeding  in  value  eleven  thousand  dollars, 
for  the  foundation  and  maintenance  of  a  Lectureship 
in  said  Seminary. 

Out  of  love  to  a  former  pastor  and  enduring  friend, 
the  Right  Rev.  Benjamin  Henry  Paddock,  D.  D., 
Bishop  of  Massachusetts,  he  named  the  foundation 
"  The  Bishop  Paddock  Lectureship." 

The  deed  of  trust  declares  that  "  The  Subjects  of 
the  lectures  shall  be  such  as  appertain  to  the  defence 
of  the  religion  of  Jesus  Christ,  as  revealed  in  the 
Holy  Bible,  and  illustrated  in  the  Bool-  of  Common 
Prayer,  against  the  varying  errors  of  the  day,  whether 
materialistic,  rationalistic,  or  professedly  religious ; 
and  also  to  its  defence  and  confirmation  in  respect 
to  such  central  truths  as  the  Trinity,  the  Atonement, 


346693 


vi        THE  BISHOP   PADDOCK   LECTURES 

Justification,  and  the  Inspiration  of  the  Word  of  God; 
and  of  such  central  facts  as  the  Church's  Divine  Order 
and  Sacraments,  her  historical  Reformation,  and  her 
rights  and  powers  as  a  pure  and  national  Church. 
And  other  subjects  may  be  chosen  if  unanimously 
approved  bv  the  Board  of  Appointment,  as  being 
both  timely  and  also  within  the  true  intent  of  this 
Lectureship.v> 

Under  this  appointment  of  the  Board,  created  by 
the  trust,  the  Right  Rev.  A.  C.  A.  Hall,  D.D.,  Bishop 
of  Vermont,  delivered  the  Lectures  for  the  year  1903, 
contained  in  this  volume. 


PREFACE 

For  the  numerous  quotations  throughout  the  Lectures, 
I  hardly  think  an  apology  is  needed.  Those  who 
have  the  opportunity  may,  I  trust,  be  led  to  study 
for  themselves  the  authorities  to  which  I  refer  ;  while 
my  hope  has  been  that  I  might  bring  together  into 
one  book  a  good  deal  on  various  departments  of  the 
general  subject,  and  from  various  sources,  to  which 
many  persons  might  not  themselves  have  access. 
While  originals  have  in  almost  all  cases  been  con- 
sulted, references  have  also  commonly  been  given 
to  available  translations ;  but  this  does  not  always 
mean  that  the  rendering  given  is  that  of  the  trans- 
lation referred  to. 

In  further  explanation  of  the  frequent  and  free 
citations  (especially  in  Lectures  I,  IV,  V)  from  the 
works  of  Dr.  Sanday  and  Dr.  Kirkpatrick,  I  would 
say  that  where  a  writer  could  not  speak  with  the 
authority  of  personal  investigation,  it  seemed  best  in 
an  obvious  way  to  claim  for  the  position  adopted 
the  shelter  of  such  sane  and  devout  critical  students 


viii  PREFACE 

of  Holy  Scripture  as  the  Margaret  Professor  of 
Divinity  at  Oxford,  and  the  Regius  Professor  of 
Hebrew  at  Cambridge.  With  regard  to  these  ques- 
tions of  historical  and  literary  criticism,  I  should  like 
to  quote  the  words  of  the  Encyclical  Letter  adopted 
and  issued  by  the  Bishops  of  the  Anglican  Com- 
munion at  the  last  Lambeth  Conference,  in  1897. 

"The  critical  study  of  the  Bible  by  competent 
scholars  is  essential  to  the  maintenance  in  the  Church 
of  a  healthy  faith.  That  faith  is  already  in  serious 
danger  which  refuses  to  face  questions  that  may  be 
raised  either  on  the  authority  or  the  genuineness  of 
any  part  of  the  Scriptures  that  have  come  down  to 
us.  Such  refusal  creates  painful  suspicion  in  the 
minds  of  many  whom  we  have  to  teach,  and  will 
weaken  the  strength  of  our  own  conviction  of  the 
truth  that  God  has  revealed  to  us.  A  faith  which 
is  always  or  often  attended  by  a  secret  fear  that  we 
dare  not  inquire,  lest  inquiry  should  lead  us  to 
results  inconsistent  with  what  we  believe,  is  already 
infected  with  a  disease  which  may  soon  destroy  it."" 

Without  committing  him  to  approval  of  every 
position  taken  in  these  Lectures,  I  desire  to  express 
my  hearty  gratitude  to  my  dear  friend,  the  Rev.  Dr. 
Body,  Professor  of  Old  Testament  Exegesis  in  the 
General  Theological  Seminary,  for  many  helpful  sug- 
gestions.    In  particular,  I  am  indebted  to  him  for  the 


PREFACE  ix 

thought  of  the  three  greater  charters  of  the  Old 
Testament  (Lect.  I,  p.  25),  and  for  invaluable  assist- 
ance in  preparing  Appendix  A  and  Appendix  E. 

One  other  word  I  may  be  allowed  to  add.  These 
Lectures  will  be  associated  in  memory  with  the 
vacant  and  draped  Decanal  stall  in  the  Seminary 
Chapel.  It  has  been  to  me  no  little  gratification  to 
receive  in  his  nomination  to  this  Lectureship  (with 
the  approval  of  the  Bishops  of  Massachusetts,  Con- 
necticut, and  Long  Island)  this  among  other  tokens 
of  Dr.  Hoffman's  confidence  and  regard.  May  he 
enjoy  the  abundance  of  rest  and  light,  and  may  a 
worthy  successor  be  found  to  carry  on  and  develop 
the  work  at  the  General  Seminary  which  was  so  near 
his  heart,  and  on  the  growth  of  which,  spiritual, 
intellectual,  and  material,  he  lavished  so    much   of 

fortune  and  care  and  thought. 

A.  C.  A.  H. 

QuiNQUAGESIMA   SUNDAY,    1903. 


CONTENTS 

LECTURE  PAOE 

I.    THE  USE  OF    HOLY  SCRIPTURE  IN  PUBLIC  WORSHIP  INHER- 
ITED   BY   THE  CHRISTIAN   FROM  THE  JEWISH   CHURCH  1 

II.    THE   USE   OF   HOLY   SCRIPTURE   IN  THE  EUCHARISTIC  SER- 
VICE  .......  33 

III.    THE    GRADUAL    DEVELOPMENT   OF   THE    DAILY    SERVICE     .  58 

IV.    THE    USE    OF   THE    PSALTER  .  .  .  .91 

V.    THE    READING    OF   THE    OLD   TESTAMENT   .  .  .119 

VI.    SOME  PRACTICAL   SUGGESTIONS       ....  145 


APPENDIX   A.    (LECT.    I,  P.    20)  :    OLD  TESTAMENT   PROPHECIES 

QUOTED  IN  THE  GOSPELS  AS  FULFILLED  IN   OUR    LORD  171 

APPENDIX    B.  (LECT.  Ill,  P.   75)  :   THE  SCRIPTURAL  SOURCES  OF 

THE   VERSICLES  .  .  .  .  .175 

APPENDIX  C.  (LECT.   Ill,  P.   78)  :    ANTOPHONS   SUNG    AT    RECENT 

SPECIAL   SERVICES   AT   ST.    PAUL'S   CATHEDRAL  .  179 


xii  CONTENTS 

PASK 

APPENDIX   D.   (LECT.    Ill,  P.  82)  :    SOME  OLD   TESTAMENT   CAN- 
TICLES ......  181 

APPENDIX    E.    (LECT.    IV,    P.    97)  :     TABLE    OF    PROPER    PSALMS 

ON   CERTAIN   DAYS        .  .  .  .  .183 

APPENDIX   r.    (lect.    V,    P.    98) :     TABLE   of    SELECTIONS    of 

PSALMS  ......  187 

APPENDIX  G.    (LECT.   VI,  P.    154)  :    SOME   SUGGESTIONS   FOR   IM- 
PROVEMENTS  IN   THE    TABLE    OF   LESSONS  .  .188 

INDEX   OF   AUTHORS   AND   SUBJECTS      ....  193 

INDEX    OF    PASSAGES   OF   SCRIPTURE    REFERRED   TO  .199 


LECTURE   I 

THE    USE    OF    HOLY    SCRIPTURE   IN    PUBLIC 

WORSHIP    INHERITED   BY  THE  CHRISTIAN 

FROM  THE  JEWISH  CHURCH 

The  subject  proposed  for  this  course  of  lectures  will 
be  regarded,  I  hope,  as  fairly  coming  under  the 
terms  of  the  trust.  The  pious  founder  laid  down 
that  — 

"  The  subjects  of  the  Lectures  are  to  be  such  as 
appertain  to  the  defence  of  the  religion  of  Jesus 
Christ,  as  revealed  in  the  Holy  Bible  and  illustrated 
in  the  Book  of  Common  Prayer,  against  the  varying 
errors  of  the  day,  whether  materialistic,  rationalistic, 
or  professedly  religious ;  and  also  to  its  defence  and 
confirmation  in  respect  of  such  central  truths  as  the 
Trinity,  the  Atonement,  Justification,  and  the  In- 
spiration of  the  Word  of  God ;  and  of  such  central 
facts  as  the  Church's  divine  order  and  Sacraments, 
her  historical  Reformation,  and  her  rights  and  powers 
as  a  pure  and  national  Church." 

In  treating  of  "  The  Use  of  Holy  Scripture  in  the 
Public  Worship  of  the  Church,"  it  is  my  desire,  amid 


2  USE  OF   HOLY  SCRIPTURE 

historical  and  liturgical  investigations,  to  show  (1)  in 
her  use  of  the  Holy  Scriptures  evidence  of  the  Church's 
regard  for  their  unique  character ;  (2)  how  little  the 
results  of  modern  critical  studies  need  interfere  with 
our  use  of  the  Scriptures  for  the  purposes  for  which 
they  are  read  in  public  worship  ;  (3)  but  on  the  other 
hand  to  point  out  how  from  these  studies  we  may 
attain  to  a  more  intelligent  use  of  the  Bible ;  (4)  in 
particular  it  will  be  my  object  to  answer  difficulties 
and  objections  that  are  frequently  urged  and  felt 
with  reference  to  the  use  of  different  portions  of  the 
Old  Testament ;  (5)  and  generally  I  shall  hope  to 
vindicate  the  rule  of  our  own  Book  of  Common 
Prayer  in  regard  to  the  reading  of  Holy  Scripture, 
and  to  show  how  profitable  to  both  clergy  and  laity 
should  be  the  faithful  and  devout  observance  of  the 
rule. 

With  these  objects  in  view,  I  shall  ask  you  to 
consider  in  successive  lectures  :  — 

I.  The  inheritance  from  the  Jewish  by  the  Chris- 
tian Church  of  the  use  of  Holy  Scripture  in  public 
worship ; 

II.  The  use  of  Scripture  in  the  Eucharistic  service ; 

III.  The  gradual  development  of  what  may  best 
be  termed  the  Choir  office  (represented  by  our  Order 
for  Morning  and  Evening  Prayer),  with  its  Psalms 
and  Lessons. 


FROM   THE  JEWISH   CHURCH  3 

IV.  We  will  then  consider  more  particularly  the 
use  of  the  Psalter,  and 

V.  The  reading  of  the  Old  Testament  Scriptures 
in  Christian  worship. 

VI.  Then  we  may  be  in  a  position  in  a  concluding 
lecture  to  consider  some  suggestions  of  a  practical 
kind  with  regard  to  the  Scriptural  element  in  our 
existing  services. 

Before  entering  on  our  discussion,  I  may  be  allowed 
to  express,  along  with  my  appreciation  of  the  oppor- 
tunity to  deal  with  these  subjects  in  lectures  addressed 
primarily  to  a  body  of  students  preparing  for  the 
sacred  ministry,  my  gratification  at  the  appointment 
on  this  particular  foundation  named  in  honour  of  the 
bishop  under  whom  I  served  for  eighteen  years  as  a 
presbyter.  Looking  over  the  list  of  my  predecessors 
in  this  lectureship,  I  see  that  I  am  the  first  of 
Bishop  Paddock's  clergy  to  be  called  upon  to  deliver 
these  lectures.  My  connection  with  the  diocese  of 
Massachusetts  was  practically  coterminous  with  his 
episcopate.  I  was  crossing  the  Atlantic  on  the  way 
to  this  country  when  he  was  consecrated  in  the 
September  Ember-week  of  1873.  I  left  Massachu- 
setts shortly  after  the  consecration  of  his  illustrious 
successor,  Dr.  Phillips  Brooks.  Whatever  differences 
between  bishop  and   presbyter  those  eighteen  years 


4  USE   OF   HOLY   SCRIPTURE 

may  have  seen,  they  ended  certainly  in  a  warm 
friendship,  and  they  witnessed  unfailing  kindness  on 
the  bishop's  part,  and  left  on  my  mind  the  inefface- 
able remembrance  of  an  administration  of  unblemished 
character,  of  untiring  labour,  and  of  absolute  faith- 
fulness to  Christ  and  His  Church.  I  count  it  a 
privilege  thus  to  pay  my  tribute  of  respect  and 
affection  to  the  memory  of  the  Right  Reverend  Dr. 
Benjamin  Henry  Paddock,  after  whom  this  lecture- 
ship is  named. 

The  use  of  Scripture  in  public  worship  was  inher- 
ited by  the  Christian  Church  from  the  Jewish  in  its 
Temple  and  Synagogue  services.  In  the  Synagogue, 
in  the  time  of  our  Lord,  there  seems  to  have  been 
no  use  of  the  Psalms,1  but  only  the  reading  of  lessons 
from  the  Law  and  from  the  Prophets.  In  the  Temple 
worship,  on  the  other  hand,  the  reading  of  lessons 
found  no  place ;  but  Psalms  were  chanted,  one, 
appointed  for  each  day  of  the  week,  in  connection 
with  the  offering  of  the  morning  sacrifice,  and  in 
fuller  measure  at  special  festivals.  The  daily  Psalms 
were  these : 2 

1  Very  elaborate  tables  for  the  use  of  the  Psalter  according 
to  modern  custom  in  the  Synagogue,  are  given  in  The  Prayer 
Book  Interleaved  (Campion  and  Beamont),  pp.  245-249. 

2  Schiirer,  History  of  the  Jeivish  People  in  the  time  of  Jesus 
Christ  (Eng.  trans.),  n.  i.  pp.  290,  291. 


FROM  THE  JEWISH   CHURCH  5 

1st  day,  Psalm  xxiv,  "  The  earth  is  the  Lord's, 
and  all  that  therein  is  " ; 

2nd  day,  Psalm  xlviii,  "  Great  is  the  Lord,  and 
highly  to  be  praised "  ; 

3rd  day,  Psalm  lxxxii,  "  God  standeth  in  the  con- 
gregation of  princes  *  ; 

4th  day,  Psalm  xciv,  "  0  Lord  God,  to  whom 
vengeance  belongeth  "  ; 

5th  day,  Psalm  lxxxi,  "Sing  we  merrily  unto 
God  our  strength '', ; 

6th  day,  Psalm  xciii,  "  The  Lord  is  king,  and 
hath  put  on  glorious  apparel "  ; 

7th  day,  Sabbath,  Psalm  xcii,  "  It  is  a  good 
thing  to  give  thanks  unto  the  Lord."" 1 

Edersheim  2  quotes  from  the  Mishna  some  fantastic 
and  strange  reasons  for  the  selection  of  these  Psalms, 
and  their  appropriation  to  the  different  days  of  the 
week,  in  connection  with  the  work  of  the  several 
days  in  the  Creation  story  in  Genesis  i.  He  also 
describes  the  manner  of  singing  the  daily  Psalm  with 
the   accompanying    ceremonial.     When    the   public 

1  Ps.  xcii  is  marked  "For  the  Sabbath  day"  in  Hebrew. 
This  is  the  only  reference  to  the  daily  Psalms  in  the  Hebrew 
text  LXX  marks  xxiv,  xlviii,  xciv,  xeiii,  as  in  the  above 
list ;  the  old  Latin  version  marks  lxxxi  for  the  5th  day.  See 
The  Book  of  Psalms,  with  Introduction  and  Notes,  by  A.  F.  Kirk- 
patrick,  p.  xxvii. 

2  Tlie  Temple  and  its  services,  p.  143. 


6  USE  OF  HOLY  SCRIPTURE 

sacrificial  offering  was  completed,  the  priests  blew 
three  blasts  with  their  silver  trumpets.  Then  the 
choir  of  the  Levites,  who  crowded  the  fifteen  steps 
which  led  from  the  Court  of  Israel  to  that  of  the 
Priests,  accompanied  by  instrumental  music,  began 
the  Psalm  of  the  day.  The  vivid  account  of  the 
worship  accompanying  the  sacrifice  given  by  the  Son 
of  Sirach  at  the  end  of  Ecclesiasticus  will  be  remem- 
bered by  some. 

When  the  sacrificial  action  was  complete, 

"  Then  shouted  the  sons  of  Aaron, 
They  sounded  the  trumpets  of  beaten  work, 
They  made  a  great  noise  to  be  heard, 
For  a  remembrance  before  the  Most  High. 
Then  all  the  people  together  hasted, 
And  fell  down  upon  the  earth  on  their  faces 
To  worship  their  Lord,  the  Almighty,  God  Most  High. 
The  singers  also  praised  him  with  their  voices; 
In  the  whole  house  was  there  made  sweet  melody. 
And  the  people  besought  the  Lord  Most  High, 
In  prayer  before  him  that  is  merciful, 
Till  the  worship  of  the  Lord  should  be  ended; 
And  so  they  accomplished  his  service. "  x 

Besides  this  daily  Psalm,  to  which  on  the  Sabbath 
were  added  in  the  morning  the  Song  of  Moses,  in 
Deuteronomy  xxxii  and  in  the  evening  his  Song  in 
Exodus  xv,  there  was  in  the  Second  Temple  nothing 

i  Ecclus.  L  16-19. 


FROM   THE  JEWISH   CHURCH  7 

corresponding  with  the  choir  office  of  the  Catholic 
Church.  On  special  festivals  Psalms  were  chanted 
in  the  Temple,  like  the  Hallel  (Ps.  cxiii-cxviii)  at 
the  Feast  of  Tabernacles,1  when  also  the  song  in 
Isaiah  xii  was  chanted  as  the  water  was  brought 
from  the  pool  of  Siloam.  This  group  of  Psalms  was 
also  sung  at  the  Dedication  Feast,  as  well  as  in  each 
house  during  and  after  the  paschal  meal.2  The 
Pilgrim  Songs  (cxx-cxxxiv)  were  sung  by  companies 
of  pilgrims  on  their  way  to  the  Holy  City  for  the 
festivals. 

Dr.  Kirkpatrick3  points  out  that  the  titles  of 
several  psalms  refer  to  their  liturgical  use :  "  To 
make  memorial,'"  which  is  prefixed  to  Psalms  xxxviii 
and  lxx,  may  indicate  that  these  were  sung  at  the 
offering  of  incense;  "For  the  thank-offering,"  pre- 
fixed to  Psalm  c,  may  mark  that  it  was  sung  when 
thank-offerings  were  made.  Psalm  xxx  would  seem 
from  its  title  to  belong  to  the  Dedication  Festival, 
Psalm  xxix  to  the  last  day  of  the  Feast  of  Taber- 
nacles. There  would  seem  to  have  been  a  much 
larger  element  of  regular  choral  worship  and  psal- 

1  See  Edersheim,  Life  and  Times  of  Jesus  the  Messiah,  vol.  ii. 
p.  159. 

2  For  the  manner  of  using  the  Hallel  at  the  paschal  feast, 
see  Plumnier  on  St.  Luke  xxii.  17,  note,  p.  495. 

3  Psalms,  pp.  xxvii,  xxviii. 


8  USE   OF   HOLY  SCRIPTURE 

raody  in  earlier  days.1  In  spite  of  modem  argu- 
ments or  theories,  Dr.  Sanday  says,  "  I  cannot  think 
that  it  has  been  at  all  proved  that  there  was  no  psal- 
mody in  the  first  temple.  The  simple  fact  that  a 
body  of  singers  (Ezra  ii.  41,  Neh.  vii.  44)  returned 
from  captivity  is  strong  presumption  to  the  contrary. 
Still  less  can  we  believe  that  the  art  which  had  reached 
such  high  perfection  in  the  Song  of  Deborah  and  in 
David's  elegy  [over  Saul  and  Jonathan]  was  never  em- 
ployed for  purposes  of  devotion  until  after  the  Exile.2" 
That  this  should  have  been  greatly  curtailed  by  the 
time  of  our  Lord  will  not  be  surprising  when  we 
consider  the  ending  of  the  legitimate  priesthood  two 
hundred  years  before ;  the  oppression  of  the  Jews 
under  the  Ptolemies,  and  the  profanation  of  the 
Temple  under  Antiochus  Epiphanes ;  and  further 
that  the  Maccabees,  who  did  so  much  for  the  resto- 
ration of  the  Temple,  were  warriors  rather  than  prel- 
ates. Owing  to  these  causes  (as  in  England  after 
the  Commonwealth  and  with  the  Erastian  appoint- 
ments under  the  Georges)  the  ancient  dignity  and 
fulness  of  the  divine  service  was  almost  lost  in 
practice. 

i  For  hints  of  this  see  Isa.  xxx.  29  ;  Jer.  xxxiii.  11  (a  predic- 
tion of  its  restoration),  Amos  v.  23,  where  the  noise  of  the  songs, 
and  the  melody  of  viols,  are  connected  with  the  burnt-offering, 
the  meal-offering,  and  the  peace-offering. 

2  Inspiration  (Bampton  Lectures,  1893),  p.  251. 


FROM   THE  JEWISH   CHURCH  9 

Synagogue  worship  apparently  originated  during 
the  Babylonian  exile,  when  the  sacrificial  worship  of 
the  Temple  was  impracticable ;  it  was  continued  and 
expanded  after  the  Return,  both  among  the  Jews  of 
the  Dispersion  and  in  Palestine.  The  Sabbath  ser- 
vice consisted  in  our  Lord's  time  of  the  recitation  of 
the  Shema  or  profession  of  faith,  "  Hear,  O  Israel, 
the  Lord  our  God  is  one  Lord,  etc.,"  of  certain  pre- 
scribed prayers,1  and  of  two  lessons  from  the  Scrip- 
tures, with  an  exposition  or  exhortation  founded 
thereon  if  a  teacher  were  present.  The  first  lesson 
was  from  the  Law,  that  is,  the  Pentateuch.  This 
was  fixed,  the  Pentateuch  being  read  through  once 
in  three  years.  The  second  lesson  from  the  Prophets 
seems  to  have  been  left  to  the  choice  of  the  reader.2 
This  reading  was  from  the  earlier  or  the  later 
Prophets ;  that  is,  from  the  historical  books  (Joshua 
to  Kings)  written  by  chroniclers  who  commented  on 
the  records,  writing  from  a  distinctly  religious  point 
of  view,  or  from  the  Prophets  proper.     The  lesson 

1  For  the  18  prayers  of  the  Synagogue  (probably  of  later 
development),  see  Freeman,  Principles  of  Divine  Service,  vol.  i. 
ch.  i.  sec.  3. 

2  The  table  of  lessons  from  both  the  Law  and  the  Prophets 
given  in  Home's  Introduction  (vol.  in.  pt.  m.  ch.  i.  sec.  4, 
pp.  256,  257),  and  relied  on  by  Bp.  Chr.  Wordsworth  in  his 
Commentary,  seems  not  to  have  been  in  use  in  our  Lord's  time. 
Edersheim,  Life  and  Times,  i.  444,  452  N.     So  Schiirer,  u.  ii.  81. 


10  USE  OF   HOLY   SCRIPTURE 

from  the  Prophets  is  said  to  have  been  introduced 
during  the  time  of  persecution  by  Antiochus  Epiph- 
anes.  The  public  reading  of  the  Law  being  then 
forbidden,  readings  from  the  Prophets  were  substi- 
tuted, and  these  were  retained  as  second  lessons 
when  the  reading  of  the  Law  was  again  permitted.1 
In  pre-exilic  times,  it  may  be  remembered,  provision 
had  been  made  for  public  reading  of  Scripture. 
Every  seven  years  at  the  Feast  of  Tabernacles 
Deuteronomy  was  to  be  read  before  the  assembled 
people.     (Deut.  xxxi.  10-12.) 

On  certain  solemn  anniversaries  special  books  of 
the  Old  Testament  were  read  in  the  Synagogue: 
e.g.  of  the  Hagiographa  the  five  rolls  containing 
(1)  The  Song  of  Songs,  (2)  Ruth,  (3)  Lamentations, 
(4)  Ecclesiastes,  (5)  Esther,  were  kept  separate  for 
use  respectively  at  (1)  The  Passover,  (2)  Pentecost, 
(3)  the  ninth  of  Abib,  the  day  of  the  destruction 
of  the  Temple,  (4)  the  Tabernacles,  (5)  Purim. 

Such,  so  far  as  we  can  learn,  was  the  regular 
Temple  and  Synagogue  use  of  Scripture  in  our 
Lord's  time.  The  records  of  God's  dealings  with 
His  people,  and  of  His  words  spoken  through  great 

*  Prayer  Book  Interleaved,  p.  69.  "  The  date  at  which  read- 
ings from  the  Prophets  took  their  place  in  the  synagogues  be- 
side the  readings  from  the  Law  was  in  any  case  much  later 
than  that  at  which  the  Psalms  were  systematically  used  in  the 
central  worship  of  Jerusalem. "    Sanday,  Inspiration,  p.  252. 


FROM   THE  JEWISH   CHURCH         11 

teachers  whom  He  had  raised  up,  were  continually 
rehearsed  in  the  ears  of  the  people  for  their  instruc- 
tion and  edification.  In  the  services  of  both  Temple 
and  Synagogue  our  Lord  joined  with  His  disciples. 
From  the  first  sabbath  day  in  His  public  ministry, 
of  which  a  detailed  account  is  given  by  St.  Mark 
(i.  21  sq.),  it  was  Christ's  custom,  St.  Luke  tells  us, 
to  go  into  the  synagogue  on  the  sabbath  days  and 
to  read  and  expound  the  Scriptures.  (Luke  iv.  16  sq. 
and  31,  comp.  vi.  6,  xiii.  10,  and  Mark  vi.  2.)  The 
same  course  was  followed  later  by  the  Apostles,  as 
we  read  in  the  Acts.  They  frequented  the  syna- 
gogues, and  accepted  invitations  to  expound  the 
Scriptures  and  exhort  the  congregation.  (See  Acts 
xiii.  14,  44  ;  xvii.  2  ;  xviii.  4.)  They  eagerly  availed 
themselves  of  the  preparation  for  Christianity  fur- 
nished by  the  reading  of  the  older  Scriptures  in  the 
synagogues  on  every  sabbath  day  in  every  city.  (Acts 
xv.  21 ;  xiii.  27.)  It  is  naturally  in  the  fourth  Gos- 
pel, which  narrates  more  particularly  the  Judaean 
ministry,  that  we  hear  of  our  Lord  in  the  Temple. 
He  went  up  to  Jerusalem  for  the  first  Passover  of 
His  ministry  (ii.  13),  and  again  to  another  feast, 
whether  the  next  years  Passover  or  some  other  (v.  1). 
Later  He  is  at  the  Feast  of  Tabernacles  (vii,  viii), 
and  seizes,  in  His  teachings  in  the  Temple  courts,  on 
leading  ceremonial  observances  of  the  festival,   the 


12  USE   OF   HOLY  SCRIPTURE 

morning  drawing  of  water  from  Siloam  and  the  eve- 
ning illumination,  to  show  their  fulfilment,  and  that 
of  the  historical  events  which  they  commemorated, 
in  Himself.  It  was  at  the  Feast  of  Dedication  that 
He  declared  Himself  the  good  shepherd  that  would 
lay  down  his  life  for  the  sheep  in  conflict  with  their 
foe  (x.  22).  The  people  wonder  whether  in  view  of 
the  known  hostility  of  the  rulers  He  will  absent 
Himself  from  the  final  Passover  (xi.  55),  at  which 
He,  our  true  paschal  lamb,  was  slain  to  take  away 
the  sins  of  the  world.  After  the  Ascension,  when 
they  are  waiting  for  the  promised  gift  of  the  Spirit, 
and  again  after  Pentecost,  the  apostles  and  disciples 
are  spoken  of  as  frequenting  the  Temple,  not  only 
for  teaching  (as  rabbis  holding  classes  in  its  courts), 
but  for  prayer  (Luke  xxiv.  53  ;  Acts  ii.  46 ;  iii.  1), 
and  that,  like  other  devout  Israelites,  at  the  time  of 
sacrifice.  This,  the  time  of  the  evening  sacrifice,  is 
the  meaning  of  "the  hour  of  prayer,"  the  ninth 
hour,  i.  £.,  3  p.  m. 

In  what  sense,  we  naturally  ask,  did  the  apostles 
and  first  disciples,  after  our  Lord's  instructions,  hear 
and  understand  the  Old  Testament  Scriptures,  which 
for  a  long  time,  remember,  remained  the  only  Chris- 
tian Bible  ?  Dr.  Armitage  Robinson  has  written, 
"  Christianity  started  upon  her  mission  to  the  world 
with  a  book  in  her  hand.     That  book  was  not  the 


FROM  THE  JEWISH   CHURCH         13 

New  Testament,  or  any  part  of  it.  Not  a  word  of 
it  had  then  been  written,  nor  could  it  at  that  time 
have  seemed  likely  that  any  new  writings  could  ever 
stand  on  an  equality  with  the  sacred  book,  long 
before  completed,  which  Christianity  had  inherited 
from  Judaism.  The  scriptures  to  which  the  apostles 
appealed  were  the  Old  Testament  Scriptures.  These 
held  a  unique  position  among  the  writings  of  the 
world.  They  contained  the  revelation  of  God  to  the 
chosen  people  of  God,  the  revelation  of  His  nature, 
and  of  His  will  for  men.  The  apostles  were  taught 
by  Christ  that  these  scriptures  pointed  to  Him  as 
the  fulfilment  of  their  prophetic  message ;  and  thus 
on  His  authority  they  became  the  sacred  book  of  the 
Christian  Church."  x 

New  light  had  been  shed  on  the  Old  Testament 
Scriptures  when  our  Lord  after  His  resurrection 
expounded  to  the  disciples  "  the  things  concerning 
Himself"  in  the  Law,  the  Prophets,  and  the  Psalms.2 

1  The  Study  of  the  Gospels,  ad  init. 

2  Our  Lord's  use  of  this  threefold  division  of  the  Old  Testa- 
ment, we  may  observe,  shows  that  He  used  and  sanctioned  the 
Jewish  Scriptures  as  in  His  time  they  were  gathered  together. 

(a)  It  is  not  certain,  however,  that  the  third  division  (the 
Hagiographa)  had  by  this  time  been  entirely  closed. 

(6)  Nor  does  this  use  and  sanction  of  the  Old  Testament 
Scriptures  as  a  whole  (on  which  our  Lord  relied  as  pointing  to 
Himself,  John  v.  39),  involve  the  pronouncing  by  Him  of  any 
judgment  upon  the  authorship  or  date  of  particular  books.    (See 


14  USE   OF   HOLY  SCRIPTURE 

(Luke  xxiv.  27,  44,  45.)  Alike  in  figure  and  in  word 
the  old  Scriptures  showed,  Jesus  pointed  out,  that 
the  Christ  must  suffer  and  so  enter  into  His  glory. 
Isaac  offered  in  sacrifice,  and  as  it  were  raised  from 
death,  received  the  blessing ;  Joseph,  sold  into  bond- 
age, was  exalted  to  be  a  prince  and  saviour  ;  Moses, 
rejected  by  the  people,  was  their  divinely  appointed 
leader ;  David,  persecuted  by  Saul,  became  his  greater 
successor;  Elijah  and  Jeremiah,  famous  among  the 
prophets,  and  looked  for  to  return  to  earth  for  a 
farther  ministry,  were  both  persecuted  by  the  reign- 
ing kings  ;  Israel,  the  chosen  nation,  suffered  bondage 
in  Egypt  and  exile  in  Babylon ;  all  illustrate  the  law 
of  exaltation  through  suffering,  the  inevitableness  in 
a  fallen  world  of  suffering  for  God's  representative 
and  witness.  The  seed  of  the  woman  can  only  gain 
the  victory  through  struggle  ;  his  own  heel  will  be 
wounded  in  crushing  the  serpent's  head;  "the  Servant 
of  the  Lord "  must  pour  out  his  soul  unto  death,  — 
then  shall  he  "  divide  the  spoil  with  the  strong.,, 

Paley,  quoted  by  Kirkpatrick,  Library  of  the  Old  Testament,  p. 
105  N.,  and  Ottley,  Aspects  of  the  Old  Testament,  p.  47.) 

Sanday  shows  how  the  Law,  the  Prophets,  and  the  Psalms 
represent  three  layers  or  stages  in  the  history  of  the  collection 
of  the  books  of  the  Old  Testament.  The  Law  was  complete 
b.  c.  444,  the  Prophets  in  the  3rd  cent.  b.  c,  the  Hagiographa 
not  finally  till  100  a.  d.  This  last  date  marks  the  formal  deci- 
sion of  the  Jewish  doctors  at  Jamnia  on  the  canonicity  of  cer- 
tain books.     Inspiration,  lect.  ii.  p.  101. 


FROM  THE  JEWISH   CHURCH  15 

Such  great  underlying  principles  of  God's  dealing; 
with  man,  and  therefore  with  the  Son  of  man  1  (His 
only  begotten  Son  become  man),  would  probably 
have  been  "  the  things  concerning  Himself,"  in  the 
older  Scriptures  which  the  Lord  pointed  out  to  His 
disciples,  rather  than  any  definite  predictions  of 
detailed  incidents  in  His  passion.2 

Here  I  may  quote  the  authority  of  Dr.  Liddon, 
who  is  speaking  of  Jeremiah  as  a  type  of  Christ : 
"  This  does  not  mean  that  there  are  certain  resem- 
blances, external,  accidental,  superficial,  between 
these  two  lives,  placed  at  such  widely  separated 
periods  of  history.  For  typology  is  not  a  fanciful 
study  of  resemblances  which  may  be  traced  almost 
anywhere,  and  which  mean  really  nothing  when  you 
have  discovered  them  :  it  proceeds  upon  and  presup- 
poses a  law  of  God's  government  of  the  world. 
That  law  is,  that  God  is  consistent  with  Himself 
amid  the  infinite  variety  of  His  work ;  that  as  He 
does  not  change  His  mind,  the  principles  upon  which 
He  governs  in  one  age  are  surely  at  work  in  another, 

1  See  the  note  B  on  the  title  "  The  Son  of  Man,"  in  Arraitage 
Robinson's  Study  of  th-e  Gospels.  The  note  ends  (p.  66),  "Wher- 
ever He  uses  the  term  He  speaks  not  for  Himself  alone,  but 
for  '  man,'  whom  He  has  '  taken  upon  Himself,  to  deliver 
him.'" 

2  Compare  R.  L.  Ottley,  Aspects  of  the  Old  Testament  (Bamp- 
ton  Lectures,  1897),  p.  319. 


16  USE   OF   HOLY  SCRIPTURE 

and  that  therefore  circumstances  and  characters  and 
events  will  so  far  repeat  themselves  that  one  series 
will  be  a  foreshadowing  of  another.  And  when  once 
it  is  understood  that  Christ  our  Lord  was  the  high- 
est Goodness  in  human  form,  and  that  by  His 
appearance  He  provoked  the  antagonism  of  the 
fiercest  wickedness,  it  will  be  readily  perceived  that 
lesser  forms  of  goodness  and  lesser  forms  of  evil  had 
a  preparatory  relation  to  these  the  consummate  and 
perfect  forms." 1  To  this  may  be  added  a  few  words 
from  Bishop  Westcott :  "  The  authority  of  Christ 
Himself  encourages  us  to  search  for  a  deep  and 
spiritual  meaning  under  the  ordinary  words  of  Scrip- 
ture, which,  however,  cannot  be  gained  by  any  arbi- 
trary allegorizing,  but  only  by  following  patiently 
the  course  of  God's  dealings  with  man.1'' 2 

Whether  we  examine  (I)  the  leading  "Messianic 
prophecies "  (as  they  are  styled)  in  the  Old  Testa- 
ment, or  (II)  those  which  are  applied  to  our  Lord  in 
the  Gospels,  and  especially  such  as  are  said  to  have 
been  claimed  by  Him  as  fulfilled  in  Himself,  this 
larger  view  will  be  seen  to  be  confirmed.  It  will 
only  be  possible  to  point  here  to  a  few  leading 
instances  of  both  these  classes. 

1  "  Christ's  Tears  over  Jerusalem,"  in  Sermons  on  Some  Words 
of  Christ,  p.  242. 

2  Introduction  to  Study  of  the  Gospels. 


FROM  THE  JEWISH   CHURCH  17 

(I)  The  promise  of  the  Seed  of  the  woman  in 
Genesis  iii  (the  Protevangelium,  as  it  has  been  com- 
monly and  aptly  termed)  is  a  general  declaration  of 
the  law  of  conflict  between  man  and  evil,  perfectly 
realized  in  Christ. 

St.  Matthew's  quotation  of  Isaiah's  prophecy  con- 
cerning the  child  to  be  born  who  should  be  named 
Emmanuel,  is  a  new  application  of  the  truth  of 
God's  presence  with  His  people,  realized  in  deeper 
fashion  in  the  Incarnation. 

In  Daniel's  vision  of  "one  like  unto  a  son  of 
man,"  to  whom  is  given  dominion,  and  glory,  and 
a  kingdom  all-embracing  and  everlasting,  the  prom- 
ise is  that  the  brute  kingdoms  of  force,  represented 
by  the  various  wild  beasts,  shall  be  superseded  by 
the  human  rule  of  spirituality  and  order,  realized 
in  Christ's  kingdom.1 

"  The  Servant  of  the  Lord  "  in  the  second  Isaiah 
primarily  stands  for  Israel  as  the  covenant  people, 
God's  servant  for  the  world,  to  bring  the  nations  to 
the  knowledge  of  the  truth  ;  the  description  passes 
on  to  Israel's  great  Representative. 

1  Compare  the  vision  in  2  Esdras  xiii,  where  "  the  writer  of 
the  later  apocalypse  evidently  sees  a  reference  to  the  Messiah 
in  the  language  of  his  prototype,"  but  where  he  does  not  use 
the  title  "  the  Son  of  man,"  but  simply  describes  the  figure  as 
"like  unto  a  man."  Stanton,  "  Messiah,"  Hastings'  Dictionary, 
iii.  355  B. 


18  USE  OF   HOLY   SCRIPTURE 

In  the  same  way  Psalms  like  ii  and  lxxii  may 
tell  of  the  kingdom  of  Solomon  or  a  successor, 
idealized  by  the  poet  who  caught  sight  of  God's 
purpose,  only  partially  realized  in  the  monarchs  to 
whom  immediate  reference  is  made,  but  to  be  per- 
fectly fulfilled,  and  in  better  and  more  spiritual  ways 
than  the  Psalmist  imagined,  in  the  reign  of  the 
expected  Christ.  Or  the  Psalms,  like  prophecies  of 
the  second  Isaiah  or  of  Zechariah,  may  be  visions  of 
the  ideal  king's  reign,  based  more  directly  upon  the 
promises  to  David. 

So  with  Psalms  that  we  naturally  apply  to  the 
Passion  of  our  Lord :  some  like  Psalm  lxix  seem 
to  be  based  on  the  experience,  personal  or  national, 
of  the  writer,  the  description  being  expanded  in 
poetical  fashion,  so  that  it  may  well  express  the  suf- 
fering of  the  Man  of  Sorrows ;  others  like  Psalm 
xxii  are  more  probably  figurative  descriptions  of  an 
ideal  and  representative  sufferer,  God's  faithful  ser- 
vant and  witness. 

(II)  Turning  to  prophecies  of  the  Old  Testament 
quoted  in  the  New  Testament  as  fulfilled  in  our 
Lord,  it  must  be  borne  in  mind  that  it  was  the 
custom  of  Jewish  teachers  to  cite  some  striking 
phrase  in  order  to  illustrate  the  principle  contained 
in  the  whole  context.  Catchwords  stood  for  a  whole 
passage,  the  sense  of  which  was  called  to  mind.     In 


FROM  THE  JEWISH   CHURCH  19 

this  light  we  may  see  that  the  quotations  at  the 
beginning  of  St.  Matthew's  Gospel  are  not  arbitrary 
and  fanciful  applications  to  Christ  of  words  which 
were  spoken  with  an  entirely  different  reference. 
The  words  of  Hosea,  "  Out  of  Egypt  have  I  called 
my  son,'"  are  quoted  with  reference  to  the  flight 
of  the  Holy  Family  into  Egypt.  The  point  of  the 
quotation  is  that,  as  the  old  Israel  (God's  son  by 
adoption  as  His  chosen  people)  was  delivered  from 
danger  of  famine,  and  led  into  Egypt,  and  then 
wonderfully  brought  back  from  thence,  so  God's 
minute  providential  care  was  shown  in  the  shelter 
found  in  Egypt  for  the  Holy  Child  (His  incarnate 
Son)  to  escape  the  malice  of  Herod. 

In  the  same  way  in  Zechariah's  prophecy  (quoted 
with  reference  to  the  entry  into  Jerusalem  in  both 
the  first  and  fourth  Gospels),  the  riding  on  the  ass 
is  a  striking  incident  in  the  picture  of  the  ideal 
king,  who  comes  not  as  a  warrior  or  with  martial 
pomp,  but  as  the  prince  of  peace,  displaying  moral 
qualities  of  attractiveness,  meek  and  lowly,  reigning 
in  righteousness.  As  Bishop  Westcott  says,1  the 
stress  must  be  laid  not  on  the  literal  coincidence, 
but  upon  the  fulfilment  of  the  idea  which  the  sign 
conveyed.  The  literal  coincidence  may  be  regarded, 
in  Dr.  Arnold's  phrase,  as  a  fulfilment  ex  abundanti? 

1  On  St  John  xii.  15.  s  Second  Sermon  on  Prophecy. 


20  USE  OF   HOLY  SCRIPTURE 

It  may  have  been  intentional  on  the  part  of  our 
Lord,  and  pointed  to  His  consciousness  of  being 
Himself  the  fulfilment  of  the  prophecy ;  it  was 
hardly  a  matter  of  calculation  intended  to  impress 
the  multitude.1  A  detailed  examination  of  the 
prophecies  which  in  the  Gospels  are  quoted  as  ful- 
filled in  Christ  must  be  reserved  for  a  note.2  Such 
an  examination  will,  it  is  believed,  sustain  the  posi- 
tion stated  here,  namely,  that  the  New  Testament 
citation  of  the  Old  Testament  is,  at  any  rate  for 
the  most  part,  fundamental.  It  is  not  a  piecing 
together  of  fragmentary  types  ;  but  the  laying  hold 
of  great  truths  concerning  God  and  concerning  man, 
which  are  shown  to  be  perfectly  realized  and  ful- 
filled in  Christ  the  incarnate  Son  and  Word  of  God, 
the  ideal  and  representative  Man. 

When  we  come  to  sub-apostolic  writers,  like  Bar- 
nabas and  Justin  Martyr,  who  tried  to  reproduce 
this,  we  see  how  far  short  they  fall  of  the  general 
New  Testament  standard.3     It  should  be  our  con- 

1  Prof.  A.  B.  Davidson,  Hastings' Dictionary,  art  "  Prophecy," 
iv.  p.  125  B. 

2  See  Appendix  A,  p.  171. 

8  Of  the  Epistle  of  Barnabas,  probably  written  in  Hadrian's 
reign,  Dr.  Hort  says,  it  "  is  a  striking  example  of  what  the 
apostolic  teaching  about  the  old  covenant  is  not."  Judaistic 
Christianity,  p.  191.  On  the  difference  between  these  writers 
and  those  of  the  New  Testament  see  Stanton's  The  Jewish  and 
the  Christian  Messiah,  ch.  v,  pp.  189-193. 


FROM  THE  JEWISH   CHURCH         21 

stant  endeavour  to  regain  the  New  Testament  point 
of  view.  "  Prophecy,"  as  has  been  said,  "  is  not  in- 
verted history.  It  was  not  a  reflection  beforehand  by 
which  men  could  foreknow  what  was  to  come.  It  was 
rather  the  seed  and  the  germ  out  of  which  in  due  time 
plant  and  flower  and  fruit  were  to  be  developed." 1 

It  is  not,  of  course,  intended  to  deny  that  events 
may  have  been  so  ordered  by  God's  providence  that 
even  in  minute  details  prophetic  descriptions  or 
typical  illustrations  were  fulfilled  in  our  Lord  Jesus 
Christ.  But  it  certainly  is  important  that  people's 
minds  should  not  be  allowed,  much  less  taught,  to 
dwell  on  such  coincidences,  often  fragmentary,  as  if 
these  were  the  chief  fulfilments  of  prophecy  —  rather 
than  on  the  great  truths  which  in  these  details  found 
expression.  "  I  came  not  to  destroy,  but  to  fulfil 
the  law  and  the  prophets,"  said  our  Lord  ;  "  not  one 
jot  or  one  tittle  shall  pass  away  till  all  be  fulfilled."  2 
"  Fulfilment,"  as  Dr.  Kirkpatrick  says,  "  is  the  com- 
pletion of  what  was  before  imperfect ;  it  is  the  real- 

1  Kirkpatrick,  Divine  Library  of  the  Old  Testament,  p.  125. 
'■  In  general,  it  was  more  the  actual  life  of  Christ  that  suggested 
to  New  Testament  writers  the  application  to  Him  of  Old  Testa- 
ment passages,  than  a  prevalent  method  of  interpreting  the 
passages.  They  saw  in  His  life  the  full  religious  meaning  of 
the  passages,  and  the  question  of  their  original  sense  or  appli- 
cation did  not  occur  to  them."  Prof.  A.  B.  Davidson,  art. 
"  Immanuel."    Hastings'  Dictionary,  ii.  p.  456  A. 

2  Matt.  v.  17,  18. 


22  USE  OF  HOLY  SCRIPTURE 

ization  of  what  was  shadowy ;  it  is  the  development 
of  what  was  rudimentary ;  it  is  the  union  of  what 
was  isolated  and  disconnected;  it  is  the  perfect 
growth  from  the  antecedent  germ."  1  The  meaning  of 
the  fulfilment  of  which  Christ  speaks  is  shown  in  the 
illustrations  given  in  close  connection  with  this  dec- 
laration in  St.  Matthew  v.  The  underlying  principle 
of  earlier  commandments  is  seized  on  and  enforced 
and  carried  to  its  full  development :  e.  g.,  the  angry 
and  contemptuous  word,  or  the  spirit  of  variance,  is 
shown  to  be  a  breach  of  the  sixth  commandment  of 
the  Decalogue;  the  unrestrained  look,  the  impure 
desire,  to  be  forbidden  by  the  seventh.2 

It  is  the  same  with  the  sacrifices  of  the  old  law. 
They  were  not,  as  is  often  supposed,  directly  typical 
of  Christ's  sacrifice  ;  but  in  various  ways  they  taught 
the  great  moral  meaning  of  sacrifice,  which  in  Him 
is  fulfilled.  Hebrews  x,  both  in  its  quotation  of 
Psalm  xl  and  in  its  reference  to  the  roll  of  the  law, 
confirms  and  illustrates  this  position.  Neither  in  the 
psalm  nor  in  the  law  is  there  any  direct  reference  to 
Christ,  but  to  mail's  duty  of  obedience,  which  is 
realized  in  the  Son  of  man,  and  to  the  training  in 
obedience  which  was  provided  in  the  Jewish  law. 
Christian  writers  have  seen   in   the  details   of  the 

1  Div.  Libr.,p.  134. 

2  See  Bp.  Moorhouse,  The  Teaching  of  Christ,  p.  85. 


FROM  THE  JEWISH   CHURCH         23 

Levitical  ritual  applications  to  Christian  mysteries, 
which  they  have  regarded  as  types.  Here  again  it  is 
really  the  underlying  fundamental  truth  shadowed 
forth  in  these  symbolic  ceremonies  on  which  our 
attention  should  be  fastened,  however  later  writers 
may  have  failed  to  apprehend  this,  and  have  sunk  to 
a  lower  and  less  worthy  system  of  typical  explanation. 
How  far,  and  to  what  extent,  prophecy  at  its 
greatest  height  became  definitely  and  exclusively 
Messianic,  in  the  sense  that  the  Messiah's  life  and 
work  were  foreseen  in  detail  by  the  prophet,  is  a 
point  of  much  difficulty.  In  general  it  seems  that 
the  prophets'  words  have  an  immediate  reference  to 
their  own  times,  which  gains  a  fuller  meaning — its 
fullest  — in  Christ.  All  priests,  all  kings,  all  prophets, 
all  warriors,  all  sufferers,  all  righteous  men  were 
types  of  Him,  the  Son  of  man,  who  perfectly  and 
completely  realizes  what  they  variously  and  imper- 
fectly shadowed  forth  in  life  and  work.  Prophets 
and  psalmists  doubtless  in  their  visions  saw  their 
immediate  declarations  amplified  and  idealized,  so 
that  all  that  Christ  came  to  be  and  do  was  prefigured 
in  the  Jewish  Church ;  but  rather  in  principle  than 
in  detail.1 

1  A  valuable  discussion  of  the  Jewish  Messianic  expectation 
—  national  and  personal  —  will  be  found  in  Prof.  V.  H.  Stanton's 
article  "  Messiah  "  in  Hastings'  Dictionary  of  the  Bible.     "  Before 


24  USE  OF  HOLY  SCRIPTURE 

The  Old  Testament  is  the  book  —  or  the  library  — 
of  God's  chosen  people.  Israel  was  to  be  the  school 
of  the  world,  where  man  should  receive  his  religious 
education,  as  other  nations  fulfilled  other  tasks,  and 
made  other  contributions  to  the  world's  development.1 
The  fundamental  principles  of  the  growing  revela- 
tion vouchsafed  to  Israel  find  their  realization  in 
Christ,  the  Son  of  David,  the  seed  of  Abraham,  the 
Son  of  man,  the  incarnate  Son  of  God. 

There  are,  it  may  be  said,  four  great  ideas  around 
which  the  growing  revelation  circles,  which  find  their 
consummation  in  Christ. 

1.  On  the  divine  side  is  the  promise,  often  re- 
peated, of  the  presence  of  the  Lord  in  the  midst  of 
His  people,  to  be  their  King  and  Lawgiver,  their 
Defender  and  Judge. 


the  historical  realization  in  Jesus  Christ,  and  apart  from  belief 
in  Him,  it  must  have  been  extremely  difficult  to  combine  the 
idea  of  suffering  with  the  conception  of  the  promised  king 
derived  from  the  representations  of  Old  Testament  prophecy 
generally.  It  can  have  been  possible  at  all  only  for  men  of 
unusual  depth  of  spiritual  insight  and  sympathy  with  the  sor- 
rows of  their  people."    Vol.  iii.  p.  355  A. 

1  This  is  an  Athanasian  idea.  Be  Incamatione,  12.  "  For 
neither  was  the  Law  for  the  Jews  alone,  nor  were  the  Prophets 
sent  for  them  only,  but,  though  sent  to  the  Jews  and  persecuted 
by  the  Jews,  they  were  for  all  the  world  a  holy  school  of  the 
knowledge  of  God  and  the  conduct  of  the  soul."  Archibald 
Robertson's  translation  in  Niccne  Fathers,  vol.  iv.  p.  43. 


FROM   THE  JEWISH   CHURCH         25 

2.  On  the  more  distinctly  human  side  there  are 
what  may  be  called  the  three  great  charters  of  the 
Old  Testament:  First,  the  promise  to  Abraham, 
that  in  his  seed  all  the  nations  should  be  blessed. 
(Gen.  xii.  3,  xxii.  18.)  Second,  the  Mosaic  charter  in 
Exodus  xix,  having  an  ethical  and  spiritual  aspect, 
promising  to  the  people  of  Israel,  "  If  ye  will  obey 
my  voice  indeed,  and  keep  my  covenant,  then  ye 
shall  be  a  peculiar  treasure  unto  me  from  among  all 
peoples ;  for  all  the  earth  is  mine  ;  and  ye  shall  be 
unto  me  a  kingdom  of  priests,  and  an  holy  nation.'" 
Third,  the  promise  to  David  through  Nathan  in 
2  Sam.  vii,  "  I  will  set  up  thy  seed  after  thee,  and 
I  will  establish  his  kingdom.  ...  I  will  be  his  father 
and  he  shall  be  my  son." 

Round  these  great  promises  Jewish  thought  and 
prophetic  teaching  crystallized.  These  root  ideas 
were  gradually  developed  with  increasing  spiritual 
apprehension.  One  great  group  of  prophecies  would 
fall  under  the  head  of  the  promise  of  God's  presence 
among  His  people,  fulfilled  in  more  wondrous  and 
blessed  fashion  than  they  ever  imagined  in  the  per- 
sonal incarnation  of  the  Son  or  Word  of  God.  The 
Lord,  their  covenant  God,  is  represented  as  coming 
to  His  people,  not  only  in  the  word  of  His  prophets 
or  in  wonderful  works  that  He  accomplishes  on  their 
behalf,  but  in  a  more  personal  and  objective  manner 


26  USE  OF   HOLY  SCRIPTURE 

to  visit  His  temple,  to  dwell  in  Jerusalem.  His 
coming  is  a  day  of  judgment,  it  brings  salvation  to 
His  people.  (Amos  iv.  12,  Isa.  ii.)  At  other  times 
the  Lord  is  manifested  in  the  Davidic  king,  His 
representative,  who,  because  of  God's  presence  with 
him,  may  even  be  called  by  Divine  names.1 

In  the  New  Testament  both  these  classes  of  pas- 
sages are  interpreted  in  a  Messianic  sense.  "  To 
New  Testament  writers  Christ  had  approved  Him- 
self as  God  manifest  in  the  flesh,  and  even  such 
passages  as  were  spoken  by  the  Old  Testament  writer 
of  Jehovah  are  regarded  as  fulfilled  in  Him  and 
spoken  of  Him,  for  no  distinction  was  drawn  between 
these  two  things." 2  Accordingly  the  Baptist  pre- 
paring the  way  of  Christ  is  recognized  as  the  mes- 
senger who  goes  before  the  face  of  Jehovah ; 3  and 
words  spoken,  as  in  Psalms  cii,  of  Jehovah  as  the 
eternal  Creator  and   Upholder  of  the  universe  are 

1  See  Prof.  A.  B.  Davidson  in  Hastings'  Dictionary,  iv.  p.  122 
A.  Compare  Ottley:  "  Both  elements  [of  the  Davidic  king 
and  the  self-manifesting  Jehovah]  enter  into  the  general  cur- 
rent of  Messianic  thought,  but  they  find  fulfilment  and  mutual 
adjustment  only  in  the  person  of  Jesus  Christ.  In  Ezek.  xxxiv. 
11,  24  we  find  an  instance  of  the  juxtaposition  of  the  two  ideas. 
In  this  and  in  other  instances  it  is  evident  that  there  were 
parallel  streams  of  prediction  which,  owing  to  necessary  limita- 
tions in  the  prophetic  faculty,  were  not  brought  into  combina- 
tion."   Art.  "  Incarnation,"  in  Hastings'  Dictionary,  ii.  p.  459  A 

3  Davidson,  as  quoted  above. 

3  Isa.  xl.  1-11,  Marki.  2. 


FROM   THE  JEWISH   CHURCH         27 

applied  at  the  beginning  of  the  Hebrews  to  our  Lord 
Jesus  Christ,  the  only  begotten  Son  of  God  made 
man,  by  whom  indeed  as  the  Father's  agent  all  things 
at  the  first  were  made,  and  in  whom  as  the  Father's 
representative  God  draws  near  to  His  people.1 

II.  Under  the  first  great  charter,  the  promise  to 
Abraham,  there  was  gradually  developed  the  idea 
of  Israel  as  the  Servant  of  the  Lord  to  bring  the  na- 
tions to  the  knowledge  of  God.  Israel  is  to  conquer 
and  rule,  but  to  conquer  through  suffering,  to  rule 
through  spiritual  influence. 

These  ethical  conceptions  are  more  clearly  de- 
veloped in  the  description  of  Israel  as  a  kingdom  of 
priests,  and  in  the  individual  picture  of  the  ideally 
righteous  man  which  is  continually  presented  in  the 
Psalms.  From  an  external  holiness  in  the  observance 
of  ceremonial  precepts  there  is  built  up  the  true 
conception  of  a  man  after  God's  own  heart,  meditat- 

i  Ps.  cii.  25-27,  Heb.  i.  10-12.  See  Westcott's  note  in 
Epistle  to  the  Hebrews,  p.  28  :  "  The  psalm  itself  is  the  appeal  of 
an  exile  to  the  Lord,  in  which  out  of  the  depth  of  distress  he 
confidently  looks  for  the  personal  intervention  of  Jehovah  for 
the  restoration  of  Zion.  The  application  to  the  Incarnate  Son 
of  words  addressed  to  Jehovah  rests  on  the  essential  conception 
of  the  relation  of  Jehovah  to  His  people.  The  Covenant  leads 
up  to  the  Incarnation.  And  historically  it  was  through  the 
identification  of  the  coming  of  Christ  with  the  coming  of  the 
Lord,  that  the  Apostles  were  led  to  the  perception  of  His  true 
Divinity.     Comp.  Acts  ii.  16  ff.,  21,  36 ;  iv.  10,  12,  ix.  20." 


28  USE  OF   HOLY  SCRIPTURE 

ing  in  His  law,  doing  justly  and  loving  mercy,  and 
walking  humbly  with  his  God. 

The  Davidic  king  who  should  reign  in  righteous- 
ness, who  should  so  truly  represent  the  Lord  that  he 
might  be  called  by  His  name,  who  should  be  His  son 
(Psalm  ii),  is  a  constant  subject  of  prophecy.  The 
comparison  of  the  actual  condition  of  the  people  and 
the  kingdom  with  the  great  principles  of  morals 
enunciated  by  God,  and  with  the  great  conceptions 
of  Israel's  vocation,  led  the  people  to  look  forward 
to  One  in  whom  God's  word  would  be  truly  realized. 
In  a  personal  Messiah,  as  the  representative  of  Israel, 
prophets  and  people  gradually  came  to  see  that 
Israel's  vocation  marked  out  in  these  great  charters 
would  find  adequate  and  full  realization.  Speaking 
of  the  expectation  of  the  King  to  come,  Prof.  George 
Adam  Smith  says,  "  Each  age,  of  course,  expected 
him  in  the  qualities  of  power  and  character  needed 
for  its  own  troubles,  and  the  ideal  changed  from 
glory  unto  glory.  From  valour  and  victory  in  war, 
it  became  peace  and  good  government,  care  for  the 
poor  and  oppressed,  sympathy  with  the  sufferings 
of  the  whole  people,  but  especially  of  the  righteous 
among  them,  with  fidelity  to  the  truth  delivered 
unto  the  fathers,  and  finally  a  conscience  for  the 
people's  sin,  a  bearing  of  their  punishment,  and  a 
travail  for  their  spiritual  redemption.     But  all  these 


FROM  THE  JEWISH   CHURCH  29 

qualities  and  functions  were  gathered  upon  an  indi- 
vidual—  a  Victor,  a  King,  a  Prophet,  a  Martyr,  a 
Servant  of  the  Lord."1 

"  In  a  sense,  great  part  of  the  Old  Testament  is 
Messianic.  For  it  is  just  the  peculiarity  of  the  Old 
Testament  that  it  struck  out  lofty  moral  and  re- 
demptive ideals,  on  occasions  the  most  diverse,  and 
in  connection  with  personages  and  in  circumstances 
very  various.  These  ideals  were  ultimately  combined 
together  to  express  the  being  of  Him  who  was  the 
ideal  on  all  sides.  But  this  Messianic  of  the  Old 
Testament  was,  so  to  speak,  unconscious.  The 
writers  had  not  the  future  king  in  their  minds. 
They  were  speaking  of  other  persons,  or  they  were 
uttering  presentiments,  or  what  seemed  to  them 
religious  necessities,  or  projecting  forward  brilliant 
spiritual  hopes  and  anticipations.  .  .  .  Further,  they 
had  received  the  hope  of  the  great  deliverer,  and  he 
became  a  centre  around  whom  the  ideals,  whether  of 
glory  or  holiness  or  even  of  suffering,  could  be 
gathered,  and  they  attached  them  to  him."  2 

We  have  been  led  to  consider  the  way  in  which, 
with  the  light  thrown  on  them  by  our  Lord's  exposi- 
tion, the  apostles  and  the  early   Christians   (whom 

1  The  Twelve  Prophets,  vol.  i.  p.  410. 

2  Prof.  A.  B.  Davidson,  on  "Prophecy"  in  Hastings'  Dic- 
tionary, iv.  124. 


30  USE   OF   HOLY   SCRIPTURE 

they  in  turn  instructed)  would  have  understood  the 
Old  Testament  Scriptures  as  they  heard  them  read  in 
the  synagogues  which  they  frequented,  or  in  their 
own  assemblies  for  distinctively  Christian  worship. 
"  They  turned  again,  "as  Jesus  had  taught  them  to 
do,1  to  their  ancient  Scriptures,  and  read  them  with 
new  eyes.  They  found  scattered  there  the  elements 
of  a  relatively  complete  ideal  which  had  been  per- 
fectly fulfilled  in  Jesus.  The  process  by  which  they 
combined  them  was  uncritical,  and  was  to  a  large 
extent  performed  unconsciously,  but  the  result  was 
in  harmony  with  essential  truth."2 

The  gradual  development  of  God's  revelation,  as 
men  were  able  to  receive  it,  we  shall  have  an  oppor- 
tunity of  considering  further  in  a  later  lecture.  My 
point  now  is  to  show  that  in  a  very  true  sense  the 
New  Testament  lies  hid  in  the  Old  Testament,  that 
the  Old  Testament  is  unfolded  in  the  New ;  that  all 
the  older  Scriptures  point  to  Christ,  not  by  arbitrary 
and  fragmentary  types,  but  by  the  proclamation  of 
fundamental  truths  which  find  in  Him  their  realiza- 
tion, and  that  this  is  what  we  are  chiefly  to  fasten 
our  attention  on,  the  perfect  fulfilment  in  Christ  our 
Lord  of  the  underlying  truths  and  principles  exem- 

1  Mark  xii.  10,  24,  with  Matt.  xxi.  42,  xxii.  29 ;  Mark  xiv. 
49,  with  Matt  xxvi.  54,  Luke  iv.  17,  John  v.  39,  &c. 

2  Stanton,  art.  "  Messiah,"  in  Hastinys'  Dictionary,  iii.  356. 


FROM  THE  JEWISH   CHURCH  31 

plifiecl  in  prophetic  descriptions.  So  Dr.  Illingworth 
writes  in  Reason  and  Revelation,1  summing  up  a  help- 
ful passage  on  the  appeal  to  Prophecy  in  the  light 
of  modern  criticism  :  "  Seen  in  this  light,  the  partic- 
ular prophecies,  which  have  always  been  regarded  in 
the  Christian  Church  as  Messianic,  retain  their  tra- 
ditional character.  For  however  clearly  they  may 
be  shown  to  be  primarily  concerned  with  contem- 
porary persons  and  events,  these  persons  and  events 
were  stages  in  the  development  of  the  great  Messianic 
history ;  partial  anticipations,  and  therefore  types 
of  the  complete  realization  which  was  still  to  come, 
and  in  coming  to  appropriate  the  whole  prophetic 
argument  to  itself.  Thus  the  mode  in  which  we 
regard  the  evidence  of  prophecy  may  be  somewhat  al- 
tered; but  the  weight  of  the  evidence,  so  far  from  being 
diminished  by  the  alteration,  is  immensely  increased.r>2 
Such  considerations  concerning  Messianic  prophe- 
cies and  types  seem  to  me  valuable  and  important  in 
two  ways. 

1  Page  159. 

2  "  It  is  noticeable,  in  regard  to  the  Messianic  hope  in  its 
earlier  stages,  that  the  actual  history  of  Israel  itself  gives  birth 
to  Messianic  conceptions,  e.  g.,  the  Exodus  from  Egypt  helped 
to  give  form  and  colour  to  the  natural  expectations  of  future 
deliverance  from  foes  and  oppressors  ;  the  rise  of  prophecy  and 
of  the  kingdom  suggested  the  image  of  an  ideal  prophet  and  a 
righteous  king."  —  R.  L.  Ottley,  art.  "  Incarnation,"  Hastings' 
Dictionary,  ii.  459  A. 


32  USE   OF   HOLY   SCRIPTURE 

First,  This  view  that  I  have  presented  avoids 
what  repels  many  people  in  our  day  as  fanciful  and 
arbitrary,  if  not  petty,  in  the  treatment  of  types, 
and  offers  them  instead  a  reasonable  and  broad 
explanation. 

Secondly,  It  reminds  us  that  the  great  principles 
of  the  Old  Testament,  which  were  perfectly  realized 
by  our  Lord,  last  on  for  us.  They  belong  to  the 
Son  of  man,  because  they  belong  to  man ;  they  be- 
long to  all  sons  of  men,  because  they  belong  to  the 
Son  of  man.  Again  to  quote  Dr.  Kirkpatrick, 
"  Fulfilment  does  not  exhaust  prophecy.  It  inter- 
prets it,  and  gathers  up  its  scattered  elements  into  a 
new  combination,  possessing  fresh  and  abiding  and 
ever-increasing  significance."1  Thus  are  the  sacred 
writings  of  the  old  dispensation  profitable  for  teach- 
ing, for  reproof,  for  correction,  for  discipline  in 
righteousness  ;  thus  are  they  able  to  make  us,  as 
well  as  Timothy  and  the  early  Christians,  wise  unto 
salvation  through  faith  in  Christ  Jesus.2 

1  Divine  Library  of  the  Old  Testament,  p.  125. 

2  2  Tim.  iii.  15,  16. 


LECTURE   II 

THE  USE  OF  HOLY  SCRIPTURE  IN  THE 
EUCHARISTIC  SERVICE 

We  pass  from  the  worship  of  the  Jewish  Church  in 
which  our  Lord  took  part,  and  which  the  apostles 
continued  to  attend  even  after  the  Day  of  Pentecost, 
to  the  worship  which  is  distinctively  Christian.  Of 
this,  in  the  earliest  days,  our  contemporary  evidence 
is  but  scanty,  and  we  must  be  content  with  inferences 
from  such  hints  as  are  given.  The  first  disciples, 
we  are  told,  "  continued  stedfastly  with  one  accord 
in  the  temple,  and  breaking  bread  at  home,  they 
did  take  their  food  with  gladness  and  singleness  of 
heart,  praising  God,  and  having  favour  with  all  the 
people."  (Acts  ii.  46,  47.) 

The  conjunction  a  few  verses  earlier  of  "  the  break- 
ing of  bread "  with  "  the  prayers  "  seems  to  show 
that  "the  breaking  of  bread11  included,  at  least, 
the  sacred  meal  of  the  Eucharist.  In  the  first  days 
apparently  at  Jerusalem  believers  gathered  together 
3  33 


34  USE   OF   HOLY   SCRIPTURE 

in  companies  for  their  common  meal  each  evening,  as 
the  Twelve  had  been  accustomed  to  have  a  daily  meal 
with  our  Lord.  This  common  meal,  as  Mr.  Rack- 
ham  says,  "  must  have  held  a  central  place  in  their 
life.  It  was  the  bond  of  fellowship  ;  it  gave  oppor- 
tunity for  common  worship  and  mutual  instruction 
and  exhortation ;  it  provided  sustenance  for  the 
poorer  members  of  society,  like  the  widows.11 1  The 
Eucharist  probably  formed  a  part  —  the  climax  — 
of  this  common  meal,  which  in  itself  had  a  religious 
character.  Our  Lord's  words  at  the  institution  were 
understood  by  the  apostles  as  a  command  to  "  do 
this"  as  often  as  they  ate  and  drank  together  as  a 
society.2 

As  the  Church  grew,  two  changes  seem  to  have 
naturally  come  about.  (1)  The  daily  meal  became 
impracticable.  The  Agape  became  a  less  frequent, 
probably  a  weekly,  gathering,  ordinarily  on  Satur- 
day evening.  (2)  Owing  to  abuses,  which  followed 
the  gradual  fading  of  the  sacred  character  of  the 
whole  meal,  the  Eucharist  was  separated  from  the 
Agape,  the  former  being  celebrated  early  on  Sunday 
morning,  often  after  the  Saturday  night  vigil,  the 
latter  being  after  a  time  removed  to  a  later  hour 

1  Exposition  of  the  Acts  of  the  Apostles,  by  Richard  B.  Rack- 
ham,  in  Oxford  Commentaries,  p.  37. 

2  Ibid.,  p.  38. 


IN  THE  EUCHARISTIC  SERVICE      35 

on  the  Lord's  Day.1  This  is  the  arrangement  which 
Pliny's  well-known  letter  (a.  d.  104)  would  seem  to 
imply.  The  Christians,  he  tells  Trajan,  were  accus- 
tomed to  meet  on  a  set  day  before  it  was  light,  and 
sing  a  hymn  together  alternately  to  Christ  as  God, 
and  to  bind  themselves  by  an  oath  (or  sacrament  — 
the  pledge  was  probably  involved  in  the  sacrament 
as  we  would  use  the  word)  to  commit  no  crime ; 
"  which  things  being  done,  they  were  Wont  to  depart, 
and  to  meet  again  to  take  food  in  common.11 2 


In  these  early  days,  and  for  a  considerable  time, 
the  Eucharist  was  the  one  distinctive  Christian  ser- 
vice to  which  all  disciples  would  gather.  As  such 
it  absorbed,  or  gathered  round  itself,  all  the  different 
elements  of  worship.3  Among  these  the  reading  of 
the  Scriptures  held  a  prominent  place  in  the  intro- 
ductory part  of  the  service,  in  what  would  later  be 

1  For  a  popular  account  of  the  relation  of  the  Agape  to  the 
Eucharist,  see  Dr.  Bright's  Some  Aspects  of  Primitive  Church 
Life,  pp.  106-109  ;  and  for  a  fuller  discussion  see  Appendix  C  in 
Hort  and  Mayor's  edition  of  the  Seventh  Book  of  Clement's 
Stromateis. 

2  The  correspondence  between  Pliny  and  Trajan  is  given  in 
Eus.  E.  H.  iii.  33.  Nicene  Fathers  (2nd  series),  vol.  i.  pp. 
164-166. 

8  Journal  of  Theological  Studies,  Jan.  1902,  p.  162. 


36  USE   OF   HOLY  SCRIPTURE 

styled  the  Mass  of  the  Catechumens.  "  The  memoirs 
of  the  Apostles,  or  the  writings  of  the  Prophets, 
are  read  as  long  as  time  permits ;  then,  when  the 
reader  has  ceased,  the  president  verbally  instructs 
and  exhorts  to  the  imitation  of  these  good  things.'" 
So  Justin  Martyr  (a.  d.  140),  in  his  Apology,1  de- 
scribes the  procedure  at  the  beginning  of  the  Sunday 
Eucharist.  The  reading  of  lessons  from  the  Law 
and  the  Prophets  was  naturally  taken  over  from  the 
Synagogue,  and  the  Old  Testament  lection  was  for 
long  retained.  Martene  quotes  a  liturgical  writer 
in  the  middle  of  the  sixth  century  as  making  this 
comment  in  an  exposition  of  the  office  :  "  The  Pro- 
phetic lesson  (to  wit,  that  of  the  Old  Testament) 
keeps  its  due  place,  rebuking  evil  things  and  an- 
nouncing future,  that  we  may  understand  that  He 
is  the  same  God  who  thundered  in  the  Prophets 
as  who  taught  in  the  Apostle,  and  shone  forth  in 
the  brightness  of  the  Gospel."  2  By  degrees  the  Old 
Testament  reading  was  generally  dropped.  A  trace 
of  it  remains  in  our  Prayer  Book,  in  the  occasional 
use  of  a  portion  of  Scripture  from  the  Prophets 
for  the  Epistle,  as  on  Ash  Wednesday,  the  Monday 
and  Tuesday  before  Easter,  and  on  the  Sunday 
before  Advent. 

i  I.  67. 

2  Scudamore,  Notitia  Eucharistica,  eh.  vi,  sec.  ii. 


IN  THE  EUCHARISTIC  SERVICE       37 

To  the  Old  Testament  lessons,  from  the  Law  and 
the  Prophets,  would  be  added  as  opportunity  offered 
letters  written  by  Apostles  to  the  particular  Church 
or  congregation  of  Christians,  or  to  a  neighbouring 
Church,  these  letters  being  handed  on  from  one  to 
another,  as  St.  Paul  gave  directions  in  the  case  of 
Colosse  and  Laodicea.1  In  this  way  apostolic  writ- 
ings gradually  came  to  be  added  to  the  writings  of 
the  older  dispensation.  It  may  be  worth  while  to 
pause  here  and  note  the  gradual  formation  of  the 
New  Testament  canon,  which  seems  to  have  grown 
from  the  selection  of  writings  which  were  to  be  read 
along  with  the  older  Scriptures  in  the  public  assem- 
blies of  the  faithful.2  The  early  Christians  were 
familiar  with  the  Jewish  canon  which  marked  off  cer- 
tain writings  from  others,  as  containing  in  a  special 
sense  the  "Word  of  God.  To  these  they  by  degrees 
added  writings  of  their  own  spiritual  teachers,  sifting 
those  which  they  put  in  the  first  place  of  authority 
from  others,  as  the  Jews  had  done.3  This  determi- 
nation was  of  course  only  gradually  accomplished,  and 
lists  varied  for  a  time  in  different  churches.4     The 

i  CoL  iv.  16. 

2  The  Council  of  Laodicea  (a.  d.  3G3)  gave  a  list  of  books 
"  which  should  be  read  in  the  church,"  including  all  our  present 
canon,  except  the  Revelation. 

3  Smith's  Dictionary  of  the  Bible,  i.  511  A. 

*  (a)  In  the  Muratorian  fragment,    a.  d.  200,  we  have  the 


38  USE   OF  HOLY  SCRIPTURE 

list  was  determined  by  a  twofold  test,  objective  and 
subjective  :  (1)  Inquiry  was  made  as  to  the  author- 
ship of  a  book  ;  was  it  the  writing  of  an  apostle  or 
an  immediate  disciple  of  the  apostles  ?  The  special 
authority  of  the  apostles  rests  on  their  having  been 
themselves  taught  by  our  Lord,  and  bearing  witness 
to  that  which  they  had  seen  and  heard,  and  on  their 
having  received  special  gifts  of  the  Holy  Spirit  for 
their  work  as  the  founders  under  Christ  of  the  Church ; 
they  are  thought  of  as  vouching  for  the  testimony  of 
their  immediate  disciples. 

(2)  Further,  in  subordination  to  the  first  test,  the 
writing  must  approve  itself  to  the  spiritual  conscious- 
oldest  list  of  books  of  the  New  Testament,  which  includes  the 
four  Gospels,  Acts,  thirteen  Epistles  of  St.  Paul  (this  would  omit 
Hebrews),  and  1  Peter  and  1  John. 

(b)  Eusebius,  a.  d.  300,  included  in  the  avriXeyotxeva,  i.  e.,  dis- 
puted books,  commonly  but  not  universally  accepted,  James, 
Jude,  2  Peter,  2  and  3  John,  Revelation.  E.  H.  iii.  25.  See 
McGiffert's  note  in  Nicenc  Fathers,  vol.  i.  pp.  155,  156. 

{c)  In  the  West  a  Synod  of  Carthage,  at  which  St.  Augustine 
was  present,  probably  in  397  (perhaps  earlier),  prohibited  the 
reading  in  church  of  any  but  canonical  books,  and  gave  a  list 
exactly  corresponding  with  our  own,  not  only  in  contents  but 
in  the  order  of  the  books.  With  this  list  agree  those  in  the 
East  of  Athanasius  (d.  373)  and  Epiphanius  (403).  Cyril  of 
Jerusalem  (d.  386)  and  Gregory  Nazianzen  (392)  differ  from  it 
only  in  the  omission  of  the  Apocalypse.  The  Syrian  canon  of 
Chrysostom  (d.  407)  and  others  omitted  2  Peter,  Jude,  2  and  3 
John,  and  Revelation.  See  Westcott's  Canon  of  the  New  Testa- 
ment, pp.  435-439  ;  Sanday,  Inspiration,  lect,  i.  pp.  8-10. 


IN    THE  EUCHARISTIC  SERVICE      39 

ness  of  the  Christian  Church.  The  Spirit  taught  the 
body  of  the  faithful  to  recognize  the  utterances  of 
the  Spirit  in  apostolic  writers.  Spiritual  things  were 
spiritually  judged  and  discerned.  As  the  Dean  of 
Westminster  puts  it  in  his  valuable  little  book  on 
"  The  Study  of  the  Gospels," 1  "  Church  decrees  did 
not  create  the  canon ;  they  only  registered  at  length 
the  completion  of  the  long  process  by  which  the 
instinct  of  the  Church  under  the  Divine  guidance 
had  come  to  recognize  certain  books.11 

To  return.  We  have  seen  the  development  of  the 
liturgical  "Epistle,"  or  "Apostle,11  as  it  was  com- 
monly termed  in  older  days.  Earlier  in  origin  in  its 
most  rudimentary  form,  while  later  in  its  full  develop- 
ment, was  the  Gospel.  At  first  naiTatives  of  the 
Lord's  life  and  teaching  were  probably  orally  deliv- 
ered. Then  these  narratives  committed  to  writing 
were  read,  gradually  assuming  the  shape  of  our 
four  Gospels.  Difficult  as  are  the  questions  con- 
cerning the  composition  of  the  Synoptic  Gospels 
and  their  relation  one  to  another,  Dr.  Sanday  claims 
that  he  "can  speak  with  great  confidence11  when 
he  asserts  "that  the  great  mass  of  the  narrative 
of  the  first  three  Gospels  took  its  shape  before  the 
destruction  of  Jerusalem,  that  is,  within   less  than 

1  Page  6  ;  compare  Sanday,  Inspiration,  lect.  i.  p.  53. 


40  USE   OF   HOLY   SCRIPTURE 

forty  years  of  the  events.**1 1  With  reference  to  the 
fourth  Gospel,  Dr.  Sanday  (who  has  made  the  book 
a  special  study)  holds  that  its  narrative  also,  "  when- 
ever it  was  set  down  upon  paper,  assumed  substan- 
tially the  shape  in  which  we  have  it  under  conditions 
similar  to  those  which  lie  behind  the  Synoptic  Gos- 
pels, and  bearing  even  stronger  marks  of  originality 
and  nearness  to  the  facts.'''' 2 

In  his  interesting  book  The  Risen  Master,2,  the 
late  Mr.  Latham  suggests  that  "  the  earliest  written 
records ,1  of  our  Lord's  life  "  were  isolated  passages, 
of  about  the  length  of  our  Gospels  in  our  Liturgy ; " 
that  these  "  sections  "  were  drawn  up  in  a  condensed 
form  partly  because  parchment  was  expensive,  and 
partly  because  they  were  intended  to  be  learned  by 
heart.  This  conjecture  would  help  to  solve  a  good 
many  difficulties  concerning  the  Gospels  as  we  have 
them,  into  which  these  sections  were  incorporated  ; 
e .  g.,  the  appearance  in  different  Gospels,  or  in  dif- 
ferent manuscripts,  of  the  same  narrative  in  different 
places. 

In  the  Liturgy  the  Epistle  precedes  the  Gospel, 
both  as  historically  earlier,  and  in  order  to  give  to 
the  Gospel  the  place  of  dignity,  marking  the  climax 
of  God's  revelation.     As  the  record  of  the  life  and 

1  Inspiration,  p.  283.  2  Ibid. ,  p.  287. 

3  Pages  221,  222,  232. 


IN  THE  EUCHARISTIC  SERVICE      41 

teaching  of  the  incarnate  Son  of  God,  the  Gospel 
naturally  held  a  place  of  pre-eminent  honour  among 
the  Scriptures  that  were  read.  Up  to  this  other 
Scriptures  led,  the  Law,  the  Prophecy,  the  Apostle. 
Round  it  were  gathered  Psalms,  corresponding  with 
the  later  gradual. 1  "  We  heard,"  says  St.  Augustine, 
"  the  first  lesson  of  the'  Apostle  [1  Tim.  i.  15,  16, 
'  This  is  a  faithful  saying,  and  worthy  of  all  men  to 
be  received ']  ;  we  next  sang  a  Psalm  [xcv.  6,  2,  '  O 
come  let  us  worship  and  fall  down '] ;  after  this  the 
Gospel  lesson  showed  the  cleansing  of  the  ten  lepers 
[Luke  xvii.  12-19]."     (Serm.  clxxvi.  1.) 

Some  will  recall  the  striking  account  of  the  Eucha- 
rist in  Marius  the  Epicurean,  a  sentence  of  which  I 
venture  to  quote  here,  as  fitting  in  with  what  has 
been  said  both  in  this  lecture  and  in  the  first.  After 
speaking  of  the  other  sacred  readings,  "  with  bursts 
of  chanted  invocation  between,  for  fuller  light  on  a 
difficult  path,"  "  last  of  all "  (says  Mr.  Pater),  "  came 
a  narrative,  in  a  form  which  every  one  appeared  to 
know  by  heart,  with  a  thousand  tender  memories, 
and  which  displayed,  in  all  the  vividness  of  a  picture 
for  the   eye,  the  mournful  figure   of  him,  towards 

1  For  the  psalms  and  hymns  which  preceded  and  followed  the 
Eucharistic  lessons,  see  Scudamore,  Notitia  Eucharistica,  ch.  vi, 
sec.  ii  and  v.  The  Gradual  (psalmus  gradualis)  was  so  called 
because  it  was  sung  from  the  steps  of  the  Epistle  ambo  or  pulpit 
Duchesne,  Christian  Worship  (E.  T),  p.  114. 


42  USE  OF   HOLY  SCRIPTURE 

whom  the  intention  of  this  whole  act  of  worship  was 
directed  —  a  figure  which  seemed  to  have  absorbed, 
like  a  tincture  of  deep  dyes  into  his  vesture  all  that 
was  deep-felt  and  impassioned  in  the  experience  of 
the  past."     (Pp.  370,  371.) 

In  the  Apostolic  Constitutions  it  is  ordered,  "  Let 
the  reader  stand  upon  some  high  place ;  let  him  read 
the  books  of  Moses,  of  Joshua  the  son  of  Nun,  of  the 
Judges,  and  of  the  Kings  and  of  the  Chronicles,  and 
those  written  after  the  return  from  Captivity ;  and 
besides  these,  the  books  of  Job  and  of  Solomon 
and  of  the  sixteen  Prophets.  When  there  have  been 
two  lessons  read,  let  some  other  person  sing  the 
hymns  of  David,  and  let  the  people  join  at  the  con- 
clusions of  the  verses.  Afterwards  let  our  Acts  be 
read,  and  the  Epistles  of  Paul  our  fellow-worker 
which  he  sent  to  the  Churches  under  the  guidance 
of  the  Holy  Spirit ;  and  afterwards  let  a  deacon  or 
a  presbyter  read  the  Gospels." 1  In  these  same 
directions,  and  by  Sozomen,2  we  are  told  of  all,  both 
clergy  and  people,  standing  when  the  Gospel  was 
read  ;  by  St.  Jerome  of  tapers  being  then  lighted ; 3 
by  St.  Chrysostom  of  a  doxology  being  sung.4    Sozo- 

1  Apost.  Const,  ii.  lvii  ( Ante-Nicene  Lib. ,  xvii.  p.  84) ;  comp. 
vin.  v  (A.  N.  L.,  216).     Lagarde  (1862),  pp.  85,  239. 

2  Eccl.  Hist.  vii.  19  (Nicene  Fathers  (2nd  series),  ii.  p.  390). 

3  Against  Vigilantius,  7  (Nicene  Fathers  (2nd  series),  vi.  420). 

4  Opp.  t.  viii.  p.  720  (Gaume). 


IN  THE  EUCHARISTIC  SERVICE       43 

men's  words  are  worth  quoting.  Enumerating  vary- 
ing customs  and  traditions  in  different  Churches  (for 
the  sake  of  which,  he  says,  Polycarp  and  Victor1  faith- 
fully and  justly  assumed  that  there  ought  to  be  no 
separation  one  from  another  among  those  who  were 
agreed  in  the  essentials  of  worship),  Sozomen  says: 
"Another  strange  custom  prevails  at  Alexandria, 
which  I  have  never  witnessed  or  heard  of  elsewhere, 
and  this  is,  that  when  the  Gospel  is  read  the  bishop 
does  not  rise  from  his  seat.  The  archdeacon  alone 
reads  the  Gospel  in  this  city,  whereas  in  some  places 
it  is  read  by  the  deacons,  and  in  many  Churches  only 
by  the  priests  ;  while  on  noted  days  it  is  read  by  the 
bishops,  as  for  instance  at  Constantinople  on  the 
first  day  of  the  festival  of  the  Resurrection." 

All  this,  let  me  point  out,  has  its  significance  for 
all  time,  and  for  ourselves.  The  reading  of  the 
Scriptures  (with  which  naturally  follows  some  expo- 
sition of  their  meaning,  or  exhortation  based  upon 
them)  is  an  integral  part  of  the  Eucharistic  service. 
The  communication  of  Truth  must  accompany  the 
ministration  of  Grace.  The  presentation  of  the 
model  of  our  life  naturally  precedes  the  offering  of 
the  mould  in  which  our  lives  are  to  be  re-cast  after 
the  perfect  pattern.  We  must  learn  what  we  should 
be,  ere  we  can  profitably  seek  and  use  the  means  of 

1  For  Victor,  Sozomen  must  mean  Anicetus. 


44  USE  OF   HOLY   SCRIPTURE 

help  and  transformation.  This  relation  of  Scripture 
and  Sacrament,  as  embodying  respectively  the  revela- 
tion of  Truth  and  the  gift  of  Grace,  needs  to  be 
kept  in  mind.  It  should  serve  as  a  safeguard  against 
the  dangerous  tendency  to  regard  and  approach 
sacraments  in  a  mechanical  fashion.  It  will  suggest 
rules  or  hints  for  the  devotional  use  of  the  appointed 
Scriptures  in  preparation  for  receiving  the  Com- 
munion. There  must  be  a  feeding  of  the  mind  on 
God's  Word  of  instruction,  as  well  as  a  strengthening 
and  refreshing  of  our  spiritual  powers  by  contact 
with  the  renewed  humanity  of  our  Head  and  Saviour. 
So  the  author  of  the  Imitation  says  : 

"  Two  things  in  this  life  above  all  I  feel  I  need, 
Without  which  I  could  scarcely  bear  these  days  of  misery, 
Here,  in  the  prison  of  the  body  pent, 
I  know  it,  I  need  two,  — 
Food,  light. 

Therefore  hast  Thou  given  me  in  my  weakness 
Thy  holy  body  to  refresh  my  mind  and  mortal  frame ; 
Thou  hast  set  up  Thy  word,  a  lantern  for  my  feet 
Robbed  of  these  two,  I  cannot  live  aright 
My  soul's  light  is  God's  word, 
My  bread  of  life  —  Thy  sacrament." 1 

"  This  is  life  eternal,  that  they  may  know  thee,  the 
only  true  God,  and  Jesus  Christ  whom  thou  hast 
sent."  (St.  John  xvii.  2.)  "  That  passage  "  from  our 
Lord's  High  Priestly  Prayer,  says  Archdeacon  Free- 

1  Bk.  hi.  ch.  xi  (Musica  Ecclesiastiea). 


IN  THE  EUCHARISTIC  SERVICE       45 

man  in  his  Principles  of  Divine  Service,1  "is  the 
Church's  warrant  to  the  end  of  time,  for  making 
much  of  Divine  knowledge,  as  the  proper  comple- 
ment, the  involved  accessor}',  to  sacramental  recep- 
tion of  Christ'' 

With  increased  frequency  of  Communion  let  me 
urge  very  earnestly  the  importance  (both  for  the 
clergy  and  for  lay  people)  of  some  kind  of  medita- 
tion, especially  on  the  Gospels,  as  giving  the  climax 
of  God's  revelation.  "  What  Jesus  was,  God  is.'1 
What  Jesus  was  while  He  was  on  the  earth,  as  His 
life  is  pourtrayed  in  the  Gospels,  that  God  is.  "  He 
that  hath  seen  me,"  He  Himself  declared,  "  hath  seen 
the  Father,"1  2  that  which  we  really-  desire  and  need 
to  know  about  God,  His  character  and  moral  being, 
the  way  in  which  He  regards  the  world  and  us.  The 
moral  glory  of  God  —  His  truth,  His  love,  His 
justice,  His  purity  —  shines  forth  in  the  face  of 
Jesus  Christ,  says  St.  Paul.3  And  "What  Je>us 
was,  man  should  be,v'  and  by  His  help  may  more  and 
more  become,  His  grace  being  pledged  to  us  in  the 
sacraments  of  His  Church,  whereby  through  the 
operation  of  His  Spirit  we  are  made  partakers  of  His 
renewed  humanity. 

Or  again,  if  we  think  of  the  Eucharist  more  par- 
ticularly  on   its   sacrificial   side,   as   the   appointed 

1  Vol.  i.  p.  349.  2  j0hn  xiv.  9.  s  g  Cor.  iv.  6. 


46  USE   OF   HOLY   SCRIPTURE 

memorial  of  our  Lord's  passion,  wherein  we  show 
forth  and  glory  in  His  victorious  death,  the  reading 
of  the  Scriptures  has  its  place,  and  is  a  natural  part 
of  the  service  ;  whether  the  narrative  of  His  life  and 
death,  or  the  precepts  of  God's  will  perfectly  fulfilled 
in  His  obedience  unto  death,  which  (let  us  always 
remember)  is  the  essence  of  His  sacrifice. 

The  arrangements  of  the  Holy  Place  of  the  Taber- 
nacle recall  and  illustrate  the  relation  of  Scripture 
and  Sacrament,  of  Gospel  and  Eucharist.  On  one 
side  of  the  altar  of  incense  was  the  seven-branched 
candlestick,  on  the  other  the  table  of  the  shew  bread. 
Within  the  ark  itself,  according  to  the  writer  to  the 
Hebrews,1  were  laid  up  as  treasures,  along  with 
Aaron's  rod  that  blossomed  (the  figure  of  the  legiti- 
mate priesthood),  the  tables  of  the  law,  and  the  pot 
of  manna,  the  symbols  respectively  of  light  and 
strength.  Taught  by  Scripture  and  fed  by  Sacra- 
ment, we  are  to  press  on  until  at  last  within  the  veil 
we  behold  the  King  in  His  beauty,  and  then  the 
promise  is,  "  We  shall  be  like  Him  ;  for  we  shall  see 
Him  even  as  He  is."2 

1  Heb.  ix.  4.  I  follow  the  author  of  the  Epistle  in  placing 
all  these  treasures  within  the  ark.  From  the  Old  Testament 
references  it  may  be  that  only  the  tables  of  the  covenant  were 
within,  the  rod  and  the  pot  of  manna  being  laid  up  alongside 
of  the  ark,  "before  the  testimony." 

2  1  John  iii.  2. 


IN  THE  EUCHARISTIC  SERVICE       47 

II 

We  turn  from  the  place  of  Scripture  reading  in 
the  Eucharistic  service  to  provisions  for  its  orderly 
reading.  "  From  the  time  of  Pope  Damasus  (a.  d. 
400)  the  ecclesiastical  writers  first  begin  to  refer  to 
fixed  lections  from  Holy  Scripture.''11  The  Comes 
or  lectionary  was  a  well-known  directory  at  the  end 
of  the  fifth  century,  arranged  either  by  St.  Jerome 
(to  whom  it  is  commonly  ascribed)  or  by  some 
person  of  authority  living  in  or  near  Rome  about  the 
same  time.2  The  Epistles  and  Gospels  for  Sundays 
and  Holy-days  in  our  Prayer  Book  (which  with  a 
very  few  changes  are  the  same  as  in  the  Sarum 
missal)  follow  this  arrangement  of  the  fifth  century, 
more  closely  than  does  the  present  Roman  use.3 

The  general  principle  of  the  selection  (commonly, 
though  not  perhaps  always,  perceptible)  seems  to  be 
this.  In  the  earlier,  and  as  we  may  call  it  the 
doctrinal,  half  of  the  Christian  Year,  from  Advent  to 
Trinity,  the  appointed  Gospels  set  before  us  declara- 
tions or  illustrations  of  the  great  facts  of  our  creed 
commemorated  at  the  different  seasons,  and  the 
Epistle  is  adapted  to  the  Gospel  or  to  the  season. 

1  Freeman,  Principles,  ii.  415. 

2  W.  H.  Frere,  A  new  history  of  the  Book  of  Common  Prayer, 
p.  465. 

3  See  Freeman,  ii.  414. 


48  USE   OF   HOLY   SCRIPTURE 

In  the  second,  or  practical,  half  of  the  year  (for  the 
Sundays   after   Trinity,    as    we    describe   them)  the 
Epistles  take  the  lead,  so  to  speak,  with  teaching 
concerning  the  Christian  life,  which  the  Gospels  for 
the  most  part  serve  to  illustrate.     It  will  be  seen  at 
once  that  for  the  Sundays  after  Trinity  the  Epistles 
follow  a  regular  course,  being  taken  from  different 
writers  in  order,  St.  John,  St.  Peter,  and  St.  Paul, 
and  from  St.  Paul's  general  Epistles  in  the  order  in 
which  they  stand  in  our  ordinary  Bibles.     The  Gos- 
pels for  this  part  of  the  year,  recounting  parables,  or 
miracles,  or  conversations  of  our  Lord,  have  no  such 
sequence,  but  seem  to  be  chosen  (as  I  have  said)  to 
illustrate  a  leading  theme  of  the  Epistle.     Take  for 
example  the  first  three  Sundays  after  Trinity.     On 
the  first  the  parable  of  Dives  and  Lazarus  follows 
St.  John's  teaching  concerning  love  of  the  brethren  ; 
on  the  second,  the  excuses  made  by  the  bidden  but 
unwilling  guests  are  a  contrast  to  the  loving  obedi- 
ence taught  in  the  Epistle  ;  on  the  third  the  rejoicing 
over  the  lost  and  found  illustrates  the  sympathy  in 
trial  of  which  St.  Peter  speaks. 

In  the  Greek  Church  for  the  Epistles  from  Easter 
to  Trinity  the  Acts  of  the  Apostles  are  read  ;  during 
the  remainder  of  the  year  the  Apostolic  Epistles  are 
taken  in  consecutive  order.  Their  Gospels  are  selected 
from  St.  John  from  Easter  to  Pentecost,  from  St. 


IN  THE  EUCHARISTIC  SERVICE       49 

Matthew  from  Pentecost  to  Holy  Cross  (Sept.  14), 
from  St.  Luke  from  Holy  Cross  to  Septuagesima  ; 
St.  Mark  is  read  in  Lent,  and  is  also  fitted  in  for 
lesser  days  in  the  latter  part  of  St.  Matthew's  term.1 
It  will  be  noticed  that  our  Western  custom  agrees 
with  the  Eastern  rule  in  assigning  the  fourth  Gospel 
to  the  Easter  season ;  it  will  also  be  noted  how  few 
are  the  Gospels  taken  from  St.  Mark ;  in  our  order 
only  two  Sundays  in  the  whole  year  (the  Seventh 
and  Twelfth  after  Trinity)  are  so  provided  for,  along 
with  Ascension  Day,  and  two  days  in  Holy  Week, 
when  the  Passion  is  read  according;  to  each  of  the 
four  Evangelists. 

The  advantages  of  the  fourfold  Gospel  we  must 
all  feel  greatly  to  outweigh  any  harmonistic  or  other 
perplexities  that  it  involves,  in  the  richer  and  fuller 
portraiture  of  the  perfect  Life  which  is  so  presented, 
viewed  from  different  standpoints,  mental  and  spir- 
itual. May  not  these  very  variations  in  the  concep- 
tion and  representation  of  the  One  Figure  remind  us, 
and  specially  at  the  Eucharist  (where  all  by  partak- 
ing of  the  one  loaf,  one  body,  become  one  loaf,  one 
body2)  of  the  large-hearted  and  generous  welcome 
that  should  be  extended  to  persons  of  varying  opin- 
ions within  the  limits  of  the  Catholic  faith  ?     Men 

1  See  Dictionary  of  Christian  Antiquity \  art.    "  Lectionary." 

2  1  Cor.  x.  17. 

4 


50  USE  OF   HOLY  SCRIPTURE 

come  from  every  quarter,  all  entering  (be  it  noted) 
through  the  appointed  gates,  and  bringing  each  his 
own  contribution  of  homage  and  tribute  to  the 
sovereign  Lord  of  all.1 

The  Eastern  arrangement  of  reading  at  the  Eu- 
charist one  Evangelist  for  a  succession  of  weeks  (the 
plan  which  is  followed  in  our  daily  lessons)  suggests 
a  recommendation  (the  value  of  which  is  confirmed 
by  experience),  that  in  courses  of  Lent  and  Holy 
Week  sermons  we  might  with  profit  more  frequently 
preach  the  Passion  according  to  one  or  other  of  the 
Evangelists,  instead  of  attempting  a  harmony  of  the 
different  narratives,  or  promiscuously  fastening  on 
events  and  mysteries,  peculiar  to  one  or  common  to 
all,  without  consideration  of  their  place  and  signifi- 
cance each  in  its  own  story.  This  suggestion  would 
apply,  of  course,  to  other  portions  of  the  Gospel,  as 
well  as  to  the  account  of  our  Lord's  passion.  An- 
other thought  I  would  in  this  connection  commend 
to  your  consideration.  We  may  reasonably  regret 
the  lack  in  our  Prayer  Book  of  any  special  Eucha- 
ristic  Scriptures  (or  collects)  for  marked  occasions, 
such  as  a  Marriage,  a  Burial,  or  the  assembly  of  a 
Church  Council.  On  the  other  hand  there  is,  it 
seems  to  me,  a  certain  compensation  in  our  general 
system  (which  was  the  older  arrangement)  of  making 

i  Rev.  xxi.  12-14,  24-27. 


IN  THE  EUCHARISTIC  SERVICE      51 

the  service  for  the  day  or  week  serve  for  all,  save  the 
most  extraordinary,  occasions.  The  varying  indi- 
vidual or  common  experiences  of  human  life  are  thus 
brought  each  in  turn  under  the  shadow,  as  it  were, 
or  one  might  better  say  into  the  illumination,  of  the 
same  great  truths  of  our  holy  religion,  sustaining  us 
in  tribulation  and  steadying  in  prosperity,  our  guide 
in  life,  our  stay  in  death.  Stat  ci^ux  dum  volvitur 
orbis. 

Ill 

Besides  the  reading  of  the  lessons  (the  Epistle  and 
Gospel)  for  the  instruction  of  the  people,  there  are 
other  forms  of  the  more  devotional  use  of  Scripture 
in  the  Eucharistic  service. 

(a)  First,  the  central  position  of  the  Lord's  Prayer ; 
whether  before  or  after  the  actual  reception  of  the 
Sacrament  matters  little.  In  the  older  liturgies  the 
"  Our  Father,"  repeated  by  all,  sums  up  the  petitions 
and  intercessions  of  the  Canon.  So  St.  Cyril  of 
Jerusalem  instructs  his  catechumens  in  the  Church 
of  the  Holy  Sepulchre,  in  347  or  348  :  «  After  these 
things 11 —  among  which  he  has  mentioned  the  invoca- 
tion of  the  Holy  Spirit  upon  the  gifts,  and  the  in- 
tercessions for  all  whether  living  or  departed  —  "  we 
say  that  Prayer  which  the  Saviour  delivered  to  His 
own   disciples,  with  a  pure  conscience  styling  God 


52  USE   OF   HOLY  SCRIPTURE 

Our  Father." 1  Nearly  every  Church,  St.  Augustine 
wrote  to  Paulinus  (a.d.  414),  concludes  the  suppli- 
cations, prayers,  and  intercessions  which  were  made 
while  the  elements  were  blessed,  hallowed,  and  broken 
for  distribution,  with  the  Lord's  Prayer.2 

Repeated,  as  with  us,  after  Communion,  the  Lord's 
Prayer  has  its  peculiar  significance.  As  in  the  ad- 
ministration of  Baptism  the  first  words  said  by  or 
on  behalf  of  the  newly  initiated  member  of  Christ 
are  the  "  Our  Father,"11  so  here  immediately  after  our 
union  with  Him,  and  with  one  another  in  Him,  has 
been  anew  assured  and  strengthened  by  our  feeding 
on  His  sacred  Body  and  Blood,  the  first  words  of 
common  prayer  uttered  by  all  the  congregation  are 
"  Our  Father.1' 

(b)  Next  may  be  mentioned  the  two  hymns  from 
Scripture,  one  of  which  is  common  to  all  liturgies, 
the  other  to  those  of  Western  Christendom,  the  Ter 
Sanctus  and  the  Gloria  in  Excelsis.3 

(1)  To  us  as  to  St.  John  (to  whom  was  repeated 
Isaiah's  vision)  a  door  is  opened  in  heaven,  that  we 
may  share  in  the  worship  of  the  heavenly  host 
gathered  round  the  Lamb  standing  before  the  throne 

i  On  the  Mysteries,  v.     (Lib.  of  the  Fathers,  pp.  275, 276.) 

2  Ep.  cxlix,  cap.  ii.  16. 

8  The  author  may  refer  to  his  lecture  on  "  The  Hymns  of 
the  Eucharist "  in  Lauda  Stem,  New  York  Church  Club  Lect- 
ures, 1896. 


IN  THE  EUCHARISTIC  SERVICE       53 

as  it  had  been  slain,  bearing,  that  is,  the  marks  of  a 
sacrificial  death.  The  verbal  thanksgiving  accom- 
panying the  great  act  by  which  we  show  forth  the 
Lord's  victorious  passion,  compressed  into  short  sen- 
tences in  our  common  and  proper  prefaces,  was  in 
the  older  liturgies  expanded  at  great  length,  recount- 
ing the  benefits  of  creation  and  redemption;  it  always 
reached  its  climax  in  the  anthem  sung  by  all,  "  Holy, 
Holy,  Holy,  Lord  God  of  Hosts.  Heaven  and  earth 
are  full  of  Thy  glory." 

(2)  The  history  of  the  Gloria  hi  Excelsis  as  we 
sing  it,  its  gradual  expansion  from  the  Angels1  song 
at  our  Saviour's  birth,  and  its  adoption  into  the 
liturgy,  would  be  too  long  and  hardly  suitable  for 
our  present  purpose.  Here  it  may  suffice  to  say  that 
the  Scriptural  sentence,  the  Angels'1  song  proper,  is 
the  only  part  of  the  hymn  that  is  found  in  any  Ori- 
ental altar  service,  the  remaining  portions  being 
incorporated  into  Western  liturgies  at  a  later  date  ; 
but  so  well  established  was  its  use  by  the  beginning 
of  the  tenth  century,  that  it  was  then  frequently 
"  farsed "  with  interpolations  specially  appropriate 
(or  considered  so)  to  particular  festivals.  The  Eu- 
charistic  use  of  the  hymn  points  of  course  to  the 
sacramental  application  of  the  benefits  of  the  Incar- 
nation. "  Glory  to  God  in  the  highest,  and  on  earth 
peace,~good  will  towards  men  ":  That  which  the  an- 


54  USE   OF   HOLY  SCRIPTURE 

gels  proclaimed  as  the  object  of  the  incarnation  of 
the  Redeemer,  we  rejoice  in  as  the  result  of  His  mis- 
sion, while  we  beg  for  mercy,  pardon,  and  help  from 
the  exalted  Lamb  of  God,  who  by  His  intercession 
and  His  bestowal  of  grace  now  taketh  away  the  sins 
of  the  world. 

(r)  In  the  use  of  Scripture  in  the  Eucharistic  ser- 
vice we  should  note  two  peculiarities  of  the  Anglican 
rite ;  the  rehearsal  of  the  Ten  Commandments,  and 
the  Comfortable  Words. 

(1)  The  first  might  perhaps  be  regarded  by  those 
who  are  bent  on  finding  a  precedent  for  every  feature, 
as  a  fixed  and  constant  lesson  from  the  Law ;  in 
which  case  our  alternative  of  the  Lord's  summary 
would  be  singularly  out  of  place.  But  there  is  no 
reason  to  suppose  that  this  ancient  precedent  was 
present  to  the  minds  of  those  who  inserted  the 
Decalogue  into  the  introductory  part  of  the  Order 
for  the  Administration  of  the  Lord's  Supper,  evi- 
dently with  the  idea  of  its  serving  as  a  helpful  peni- 
tential preparation.  The  ninefold  Kyrie  may  have 
suggested  the  use  to  which  the  repeated  prayer  for 
mercy  might  be  adapted.1    About  the  need  of  explan- 

1  In  1281  the  ninth  of  Abp.  Peckham's  Constitutions  had  or- 
dered that  in  the  Province  of  Canterbury  the  Ten  Commandments 
with  the  Creed  and  other  principles  of  the  Christian  Religion 
should  be  expounded  to  the  people  by  every  parish  priest  four 


IN  THE   EUCHARISTIC  SERVICE       55 

ation  to  guard  against  misunderstanding  of  the 
Decalogue  as  read  in  our  churches,  I  shall  have  a 
word  to  say  at  another  time. 

(2)  As  the  rehearsal  of  the  Commandments  was 
intended  to  help  worshippers  to  a  humble  confession 
of  their  transgressions,  so  the  repetition  of  the  Com- 
fortable Words  was  designed  to  encourage  the  peni- 
tent. With  this  object  in  Archbishop  Herman's 
Consultation  (from  which  they  were  adopted  into  the 
first  Prayer  Book  of  Edward  VI)  they  preceded  the 
Absolution,  instead  of  following  it,  as  in  the  English 
order  and  those  derived  therefrom.1 

(d)  Another  use  of  Scripture  in  our  altar  service 
remains  for  notice,  and  it  suggests  a  wider  use  of 
a  somewhat  similar  character  in  older  service  books. 

times  in  the  year.  Johnson's  English  Canons,  ii.  p.  283.  The 
same  was  repeated  for  the  Province  of  York  by  Abp.  Nevil's 
Constitutions  in  1466.  Johnson  ii.  520.  So  only  five  years  be- 
fore the  Commandments  were  made  part  of  the  service  it  was 
ordered  in  the  Injunctions  of  Edward  VI,  "  That  every  holy-day 
throughout  the  year,  when  they  had  no  sermon,  they  should 
immediately  after  the  Gospel  openly  and  plainly  recite  to  their 
parishioners  in  the  pulpit  the  Paternoster,  Credo,  and  the  Ten 
Commandments  in  English. "  See  Scudamore,  Notitia  Euchar- 
istica,  ch.  iv.  sec.  iii. 

1  The  "  Comfortable  Words  "  (not  so  styled  by  him)  provided 
by  Archbishop  Herman  (apparently  for  alternative  use)  were 
John  iii.  16,  1  Tim.  i.  15,  John  iii.  35,  36  a,  Acts  x.  43,  1  John 
ii.  1,2.  A  Simple  and  Religious  Consultation  of  Herman,  Arch- 
bishop of  Cologne  (London,  1548),  fol.  ccii. 


56  USE   OF  HOLY  SCRIPTURE 

Our  Sentences  at  the  Offertory,  with  the  exception 
of  the  last  two,  which  were  added  at  our  last  revis- 
ion (1892),  are  all  of  the  nature  of  exhortations 
to  due  and  liberal  almsgiving.  In  this  they  differ 
from  the  older  Offertorium,  which  was  rather  an 
antiphon  with  verses  sung  during  the  oblation  of 
the  elements,  for  which  purpose  our  last  two  sen- 
tences are  fitted.  The  older  Offertorium  belonged  to 
the  proper  service  of  the  day  or  season,  like  our  Epistle 
and  Gospel,  and  was  one  of  several  ways  in  which 
the  Roman  and  other  Western  liturgies  interwove 
verses  from  Holy  Scripture  into  the  Eucharistic  ser- 
vice. Of  this  sort  were  the  Jntroit,  sung  as  the 
priest  approached  the  altar  —  a  Psalm  (shortened 
later  to  a  single  verse  of  a  Psalm)  preceded  and 
followed  by  its  antiphon,  a  sentence  of  Scripture 
appropriate  to  the  day  ;  the  Commimion,  a  Psalm 
and  antiphon  corresponding  to  the  Introit  and  sung 
during  the  reception  ;  and  the  Gradual,  a  respond 
sung  between  the  Epistle  and  the  Gospel.  Both 
the  Introit  and  the  Communion,  as  well  as  the  Offer- 
tory sentence,  were  retained  in  simpler  form  in  the 
first  English  Prayer  Book.  The  desire  for  still 
greater  simplicity  has  dropped  them  from  later 
books.  It  may  be,  I  suppose,  a  question  of  taste 
whether  our  common  use  in  the  present  day  of 
metrical  hymns  at  these  points  in  the  service  is  to  be 


IN  THE   EUCHARISTIC  SERVICE       57 

counted  a  gain  or  loss.  Popularity  perhaps  may 
compensate  for  the  loss  of  dignity.  But  in  any  case 
the  use  of  Holy  Scripture  in  the  Eucharistic  service 
is  diminished. 

(e)  Our  Anglican  rite  concludes  with  one  more 
devotional  application  of  Scripture  in  the  use  of  St. 
Paul's  words  to  the  Philippians,1  introduced  into  the 
Order  of  Communion  in  1548,  before  the  invocation 
of  blessing  on  the  departing  worshippers  from  the 
tri-une  God.  "  The  peace  of  God  which  passeth  all 
understanding  keep  your  hearts  and  minds  in  the 
knowledge  and  love  of  God,  and  of  His  Son  Jesus 
Christ  our  Lord."  Through  and  in  Him  we  have 
drawn  near  to  the  Father,  whom  He  makes  known, 
and  whose  Spirit  He  breathes  upon  His  disciples. 
So  we  depart  in  peace,  in  the  name  of  the  Lord. 

i  PhiL  iv.  7. 


LECTURE   III 

THE  GRADUAL  DEVELOPMENT  OF  THE 
DAILY  SERVICE 

At  first,  as  we  have  seen,  the  Eucharistic  service 
absorbed  all  the  different  elements  of  public  worship 
for  the  Christian  Church.  It  is  a  confirmation  of 
this  view  that  we  find  the  first  beginning  of  what 
grew  to  be  the  Choir  Office  of  the  Church  —  repre- 
sented in  our  Prayer  Book  by  the  Order  for  Daily 
Morning  and  Evening  Prayer  —  to  have  sprung  up 
in  connection  with  the  Eucharist.  It  seems  possible, 
following  Mgr.  Batiffol  in  his  extremely  interesting 
History  of  the  Roman  Breviary,  to  trace  pretty 
clearly  the  stages  of  the  development  of  the  Choir 
Office.1  Doubtless  there  were  local  variations ;  but 
the  general  course  of  development  would  appear  to 
be  represented  by  the  following  summary. 

1  Histoire  du  Brtviaire  Romain,  par  Pierre  Batiffol,  du  clerge 
de  Paris  (translated  by  Baylay).  Compare,  as  in  substan- 
tial agreement,  Duchesne,  Origines  du  culte  Chretien,  ch.  xvi, 
"  L' office  divin."  A  translation  of  Duchesne's  book  by  M.  L. 
McClure  has  just  been  published  (1903)  by  S.  P.  C.  K. 

58 


IN  THE   DAILY   SERVICE  59 

(1)  These  services  began  with  the  vigils  which 
were  kept  before  the  celebration  of  the  Eucharist, 
as  a  preparation  for  the  solemn  service,  and  as  an 
expression  of  the  common  expectation  that  the  Lord 
would  return  at  midnight.  Bishop  John  Wordsworth 
points  out  several  interesting  liturgical  hints  of  this 
expectation,  to  which  he  refers  the  Eucharistic  use 
of  the  Benedictus  qui  ven.it.1  The  vigils  were  observed 
on  Saturday  night  before  the  Lord's  Day  Eucharist, 
and  in  some  parts,  where  the  Eucharist  was  celebrated 
also  on  the  Sabbath,  on  Friday  night  likewise ;  also 
before  the  Eucharist  celebrated  at  the  burial-places 
of  martyrs  on  their  memorial  days.  Beyond  these 
occasions  it  would  hardly  have  been  possible  in  times 
of  persecution,  and  with  a  large  number  of  Christians 
employed  as  slaves,  to  gather  together  the  faithful 
for  stated  worship.  There  is  no  trace,  Bishop  Words- 
worth says,2  of  a  daily  Eucharist  outside  the  earliest 
days  at  Jerusalem,  until  the  time  of  Cyprian.  Doubt- 
less there  were  in  private  houses  informal  gatherings 
of  Christians  who  lived  near  to  one  another,  for 
prayer  and  mutual  exhortation. 

The  vigils  were  spent  in  the  saying  of  psalms  and 
the  reading  of  Scripture  lessons.  The  vigil  generally 
began  with  Vespers  (we  may  be  using  later  terms) 

1  The  Ministry  of  Grace,  by  John  Wordsworth,  Bishop  of 
Salisbury,  pp.  312,  313. 

2  Ibid.,  pp.  305,306. 


60  USE  OF   HOLY  SCRIPTURE 

about  sunset.  Nocturns  followed  at  midnight ; 
Lauds  at  daybreak.  But  at  Rome  there  was  at  first 
no  vesper  office  belonging  to  the  vigil.  Of  an  earlier 
use  we  learn  from  the  canons  of  Hippolytus,  which 
are  supposed  to  be  a  Roman  synodical  document  of 
Pope  Victor's  time  in  the  last  decade  of  the  second 
century.1  These  mark  the  distinction  between  (a) 
the  litui'gical  assembly  for  the  Oblation  or  Eucharist, 
at  which  the  bishop  officiates,  attended  by  the  body 
of  his  clergy,  and  vested ;  and  (b)  the  euchological 
assembly  at  cockcrow  in  church,  at  which  nothing  is 
said  of  the  presence  of  the  bishop  nor  of  vestments. 
This  service,  which  was  not  daily,  consisted  of  three 
exercises,  psalmody,  the  reading  of  Holy  Scripture, 
and  the  prayers. 

(2)  By  degrees  those  who  as  ascetics  and  dedicated 
virgins  (living  in  their  own  homes)  gave  themselves 
specially  to  prayer  and  the  service  of  the  Lord  came 
to  keep  a  vigil  privately  every  night,  and  not  only  on 
the  occasions  of  its  public  observance.2 

1  Canones  Hippolyti,  xxi.  217,  xxxviii.  20.  (Achelis,  pp.  118, 
122.) 

2  For  the  life  of  virgins  dedicated  to  Christ,  passed  at  home, 
and  in  conventual  establishments,  see  St.  Jerome's  letters  to 
Lseta  and  to  Eustochium,  the  daughters  of  Paula.  Epp.  cvii, 
cviii.  (Niccne  Fathers.)  The  latter,  besides  its  history  of  Paula 
(Jerome's  most  famous  disciple  at  Bethlehem)  and  the  account 
of  her  burial,  is  a  good  illustration  of  Jerome's  knowledge  of 
the  Scriptures  and  of  his  method  of  applying  them. 


IN  THE   DAILY  SERVICE  61 

(3)  As  persecution  ceased  these  persons  would  as- 
semble in  a  church  and  perform  their  devotions  in 
common.  Others  of  the  devout  laity  would  join 
with  them.  Then  the  service  was  put  in  charge  of 
the  clergy.  Offices  for  the  hours  of  the  day  (which 
had  probably  always  been  marked  with  some  prayer 
by  the  more  devout)  came  to  be  added  to  these 
public  night  offices.1 

1  An  interesting  article  on  "The  early  history  of  Divine 
Service  "  will  be  found  in  the  Church  Quarterly  Review  for  Jan. 
1896,  vol.  xli.  Concerning  the  Hours  of  Prayer  the  writer  says, 
"  The  history  is  the  record  of  progress  from  what  was  merely 
private  to  what  became  public,  from  what  was  merely  optional 
to  what  became  obligatory,  and  to  some  extent  also  from  what 
was  merely  occasional  to  what  became  continuous."  —  pp.  397, 
398. 

Tertullian  refers  to  Terce,  Sext,  and  None,  speaking  of 
"those  common  hours,  which  mark  the  intervals  of  the  day, 
which  we  may  find  in  the  Scriptures  to  have  been  more  solemn 
than  the  rest.  The  first  infusion  of  the  Holy  Spirit  into  the 
congregated  disciples  took  place  at  the  third  hour.  Peter,  on 
the  day  in  which  he  experienced  the  vision  of  Universal  Com- 
munity, in  that  small  vessel,  had  ascended  into  the  higher 
regions  for  prayer's  sake  at  the  sixth  hour.  The  same  apostle 
was  going  into  the  temple,  with  John,  at  the  ninth  hour,  when 
he  restored  the  paralytic  to  his  health.  ...  So  that,  as  we  read 
was  observed  by  Daniel  also,  in  accordance  with  Israel's  disci- 
pline, we  pray  at  least  not  less  than  thrice  in  the  day,  debtors  as 
we  are  to  Three,  the  Father,  the  Son,  and  the  Holy  Spirit ; 
besides  of  course  our  regular  prayers  which  are  due  on  the 
entrance  of  light  and  of  night."  De  Oratione,  xxv.  (Ante- 
Nicene  Library,  xi.  p.  200.)  Comp.  Canons  of  Hippolytus, 
which  connect  them  all  with  the  Passion,  xxv.  233-235  (Achelis, 


62  USE   OF   HOLY  SCRIPTURE 

(4)  Meanwhile  with  the  nominal  conversion  of 
the  Empire  there  came  a  growing  laxity  on  the  part 
of  many  Christians  ;  the  ascetics  and  virgins  retired 
from  their  own  homes  to  serve  God  in  solitude, 
whether  as  actual  hermits  or  in  monastic  communi- 
ties. The  fuller  observance  of  the  Hours  of  Prayer 
(by  night  and  by  day)  fell  more  and  more  to  their 
special  lot.  In  these  communities  the  offices  were 
elaborated  and  systematized ;  while  for  ordinary 
Christians  they  became  more  occasional,  and  not  till 
later  were  they  imposed  as  an  obligatory  rule  on 
the  clergy  generally,  and  then  only  in  a  modified 
form,  as  regards  the  substance  and  order  of  the 
offices,  and  the  times  of  their  recitation. 

(5)  As  the  Vigil  and  the  Day  Hours  became  the 
privilege  and  duty  of  the  monks  (who  were  some- 
times put  in  charge  of  important  churches  for  the 
purpose  of  reciting  the  full  office),  a  public  morning 
and  evening  service  of  prayer  became  natural  for 
ordinary  Christians  in  the  latter  part  of  the  fourth 
century,  when  persecution  had  ceased.  For  morning 
and  evening  service  we  should  more  properly  say  even- 
ing and  morning  prayer,  the  offices  being  the  rem- 
nant, so  to  speak,  of  the  vigil,  its  beginning  and  its 

pp.  127, 128).  In  the  East  likewise  Clement  of  Alexandria  refers 
to  the  observance  of  the  3rd,  6th,  and  9th  hours.  Stromateis, 
vii.  40.     (Hort  and  Mayor,  p.  71.) 


IN   THE   DAILY  SERVICE  63 

end.1  These  services  were  led  by  the  secular  clergy 
and  became  obligatory  on  them,  while  recommended 
for  the  observance  of  lay  people. 

II 

The  form  of  Divine  Service  established  in  the 
East  at  the  end  of  the  fourth  century,  and  which 
passed  over  into  the  West,  we  learn  in  fragmentary 
fashion  from  incidental  references  in  the  writings 
of  the  Fathers  ;  in  fuller  description  from  the  Apos- 
tolic Constitutions  ;  in  a  most  graphic  form  from  the 
pilgrimage  of  Sylvia ;  and  from  the  Institutes  of 
Cassian.2  For  instance,  we  learn  from  Theodoret3 
that  at  Antioch  Bishop  Leontius  (344-357),  being 
Arian  in  his  sympathies,  brought  into  the  churches, 
apparently  with  a  view  to  suppressing  them,  congre- 
gations of  orthodox  believers  that  had  been  collected 
by  the  ascetics  Flavian  and  Diodorus  at  the  tombs 

1  An  interesting  trace  of  the  original  vigil  service  is  found  in 
the  Russian  name  for  the  ordinary  Sunday  service  preceding  the 
Liturgy,  iravvvxis,  or  all-night  service.  This  consists  of  Vespers, 
with  Compline,  Matins,  and  Prime,  which  if  sung  in  full  would 
take  literally  the  whole  night.  In  practice  the  service  is  ordinar- 
ily curtailed.  See  Mr.  W.  J.  Birkbeck's  Account  of  the  Observ- 
ance of  Sunday  in  Russia,  in  the  Rev.  W.  J.  Trevelyan's  volume 
on  Sunday  in  the  Oxford  Library  of  Practical  Theology, 
pp.   190-192. 

2  Joannis  Cassiani  dc  ccenobiorum  institutis. 

8  H.  E.  ii.  24.     (Nicene  Fathers,  2nd  series,  iii.  p.  85.) 


61  USE   OF   HOLY   SCRIPTURE 

of  the  martyrs,  where  they  spent  the  night  in  sing- 
ing psalms  to  God.  These  were  the  first,  we  are 
told,  "  to  divide  choirs  into  two  parts,  and  to  teach 
them  to  sing  the  Psalms  of  David  antiphonally."" 
This  usage  was  established  at  Caesarea  in  Cappadocia 
by  St.  Basil  (a.  d.  370).  Amongst  other  charges 
against  the  bishop,  his  enemies  alleged  the  introduc- 
tion of  psalms  and  a  kind  of  music  varying  from 
the  custom  which  had  obtained  among  them.  In  his 
defence  addressed  to  the  clergy  of  Caesarea  Basil 
speaks  of  the  religious  men  and  women  who  "con- 
tinue night  and  day  in  prayer.""  The  customs  which 
obtained  as  to  psalmody  are  agreeable,  he  says,  to 
those  of  all  the  Churches  of  God.  "  Among  us 
the  people  go  at  night  to  the  house  of  prayer,  and 
in  distress,  affliction,  and  continual  tears  making  con- 
fession to  God,  at  last  rise  from  their  prayer  and 
begin  to  sing  psalms.  And  now  divided  into  two 
parts  they  sing  antiphonally  with  one  another,  thus 
at  once  strengthening  their  attention  to  the  Scrip- 
tures and  procuring  for  themselves  recollected  and 
undistracted  hearts.1"' 1 

1  Ep.  ccvii.  3.  (Niccne  Fathers,  2nd  series,  viii.  p.  247.)  St. 
Basil's  description  of  the  nocturnal  service  continues  thus : 
"  After  this  [antiphonal  singing]  they  permit  one  alone  to  begin 
the  Psalm,  and  the  rest  join  in  the  close  of  every  verse,  and 
thus,  with  this  variety  of  psalmody,  they  carry  on  the  night, 
praying    betwixt  whiles,  or  intermingling  prayers  with  their 


IN  THE   DAILY  SERVICE  65 

The  custom  of  antiphonal  chanting  of  Psalms 
was  introduced  at  Milan  by  St.  Ambrose  (387),  as 
we  learn  from  the  well-known  passage  in  St.  Augus- 
tine's Confessions.1  A  year  before  Augustine's  Bap- 
tism Justina,  mother  to  the  Emperor  Valentinian, 
persecuted  Ambrose  in  favour  of  the  Arian  heresy. 
The  devout  people  kept  watch  in  the  church,  ready 
to  die  with  their  bishop.  "  Then  it  was  first  insti- 
tuted that  after  the  manner  of  the  Eastern  Churches 
hymns  and  psalms  should  be  sung,  lest  the  people 
should  wax  faint  through  heaviness  of  sorrow ;  and 
from  that  day  to  this  the  custom  has  been  retained, 
many,  yea,  almost  all  congregations  throughout  the 
rest  of  the  world  following  the  example.1' 

These,  Basil,  Leontius,  and  Augustine,  witness  to 
the  use  of  the  Psalter,  but  evidently  in  connection 
with  vigils.  Writing  from  the  south  of  France  in 
405,  and  giving  an  account  of  his  visits  to  different 
monasteries,  Cassian  tells  us  that  different  rules  and 
arrangements  prevail  in  different  places  as  to  the 
number  of  psalms  said.  Some,  he  said,  have  appointed 
that  each  night  twenty  or  thirty  psalms  should  be 

psalms.  At  last,  when  the  day  begins  to  break  forth,  they  all  in 
common,  as  with  one  mouth  and  one  heart,  offer  up  to  God  the 
Psalm  of  confession  [Ps.  li],  every  one  making  the  words  of 
the  Psalm  to  be  the  expression  of  his  own  repentance. "  See 
Bingham's  Antiquities,  bk.  xiii.  x.  13. 

1  Conf.  ix.  vii.     (Librartj  of  the  Fathers,  pp.  166,  167.) 


66  USE   OF   HOLY  SCRIPTURE 

said.  The  systems  and  regulations  are  almost  as 
many  in  number  as  the  monasteries  visited.  He 
speaks  of  Terce,  Sext,  and  None,  services  for  nine 
and  twelve  and  three  o'clock  in  the  day.  In  Pales- 
tine and  Mesopotamia  the  monks  seem  to  have 
assembled  together  for  common  prayers  at  these 
hours.  The  Egyptian  monks  had  only  two  daily 
public  services,  in  the  evening  and  early  morning, 
marking  other  hours  by  private  prayer  in  the 
midst  of  work.  Their  Vespers  and  Matins  each 
consisted  of  twelve  psalms  recited  by  readers,  and 
of  two  lessons  followed  by  silent  prayer.  The 
lessons,  he  says,  one  from  the  Old  and  one  from 
the  New  Testament,  had  been  added  later,  and  only 
for  those  who  liked  and  were  eager  to  gain  by  con- 
stant study  a  mind  well  stored  with  Holy  Scripture. 
On  Sundays  and  during  Eastertide  both  lessons  were 
from  the  New  Testament,  the  first  from  the  Epistles 
and  Acts,  the  second  from  the  Gospels.1 

Cassian  says  that  psalms  were  sometimes  broken  up 
into  portions  of  a  few  verses.  "  They  do  not  care 
about  the  quantity  of  the  verses,  but  about  the  intel- 
ligence of  the  mind ;  aiming  with  all  their  might 
at  this,  'I  will  sing  with  the  spirit:  I  will  sing 
with  the  understanding  also.1 2    And  so  they  consider 

i  Institutes,  ii.  and  iii.  2,  3,  4.  (Nicene  Fathers,  2nd  series, 
xi.  pp.  207-212.)  2  1  Cor.  xiv.  15. 


IN   THE   DAILY   SERVICE  C7 

it  better  for  ten  verses  to  be  sung  with  understand- 
ing, than  for  a  whole  psalm  to  be  poured  forth  with 
a  bewildered  mind.11  1 

One  more  reference  to  Cassian.  He  tells  of  Matins 
or  Lauds  with  Psalms  cxlix,  li,  lxiii,  xc2  following 
Nocturns,  in  Gaul.  This  office  he  says  was  later  put 
to  the  time  of  sunrise,  and  made  to  consist  of  three 
Psalms,  like  Terce,  Sext,  and  None.  In  fact,  this 
distinctly  morning  office  became  what  we  know  as 
Prime. 

The  Apostolic  Constitutions,  which  probably  be- 
longed to  the  same  period  (about  375),  and  to 
Antioch,3  give  a  fuller  account  of  the  public  prayers.4 
The  people  meet  early  and  say  Psalm  lxiii  ("  0 
God,  thou  art  my  God  "),  and  again  in  the  evening, 
and  say  Psalm  cxli  ("  Lord,  I  have  called  upon 
thee  .  .  .  Let  my  prayer  be  set  forth  in  thy  sight 
as  the  incense :  and  let  the  lifting  up  of  my  hand  be 
an  evening  sacrifice.11 5     Hymns,  as  well  as  Psalms,  are 

1  Institutes,  ii.  11. 

2  The  English  (and  Hebrew)  numbering  of  the  Psalms  is 
always  given  ;  the  Greek  and  Latin  is  of  course  different. 

3  Wordsworth,  Ministry  of  Grace,  p.  45.  For  a  full  discus- 
sion of  the  date  of  the  Apostolic  Constitutions  and  their 
different  parts,  see  the  article  in  Smith's  Dictionary  of  Christian 
Antiquities. 

4  II.  59  (Lagarde),  Ante-Nicene  Lib.,  xvii.  p.  87. 

5  See  St.  Chrysostom's  comment  on  the  use  of  these  Psalms 
{in  Psalm,  cxl),  quoted  by  Bingham,  Antiq.  xni.  x.  2,  xi.  3. 


68  USE   OF   HOLY   SCRIPTURE 

used  in  their  worship,  i.  e.,  probably  not  only  the 
Gospel  Canticles,  but  compositions  outside  of  Holy 
Scriptures,  like  the  Gloria  in  Excelsis,  ISlcotlkol  v/avoi, 
as  they  were  styled.  The  bishop  is  to  exhort  the 
people  to  come  constantly  to  church  morning  and 
evening  every  day,  singing  psalms  and  praying  in 
the  Lord's  house,  but  principally  on  the  Sabbath 
day,  and  on  the  day  of  the  Lord's  Resurrection, 
when  the  Eucharist  was  also  celebrated.  Here  we 
meet  for  the  first  time  with  set  prayers  ;  but  no 
Scripture  lessons  are  mentioned. 

Of  about  the  same  date  (385)  is  the  extremely 
interesting  account  of  the  services  in  the  Church 
of  the  Resurrection  at  Jerusalem  given  by  a  devout 
Western  lady  in  her  account  of  a  visit  to  the  Holy 

Of  Psalm  lxiii  he  says,  "The  Fathers  of  the  Church  ap- 
pointed it  to  be  said  every  morning,  as  a  spiritual  song  and 
medicine  to  blot  out  our  sins  ;  to  kindle  in  us  a  desire  of 
God ;  to  raise  our  souls,  and  inflame  them  with  a  mighty  fire 
of  devotion  ;  to  make  us  overflow  with  goodness  and  love,  and 
send  us  with  such  preparation  to  approach  and  appear  before 
God,"  And  of  Psalm  cxli,  "Our  Fathers  did  not  order  this 
psalm  to  be  said  upon  the  account  of  the  single  expression  in 
verse  2,  but  they  appointed  the  reading  of  it  as  a  sort  of  salu- 
tary medicine  to  cleanse  us  from  sin  ;  that  whatever  defilement 
we  may  have  contracted  throughout  the  whole  day,  either 
abroad,  in  the  market,  or  at  home,  or  in  whatsoever  place,  when 
the  evening  comes,  we  might  put  it  all  off  by  this  spiritual 
charm  or  song,  which  is  a  medicine  to  purge  away  all  such 
corruption."    (Montfaucon's  Ckrysostom,  t.  v.  pp.  514,  515.) 


IN  THE   DAILY  SERVICE  69 

Places,  under  the  title  of  the  "  Pilgrimage  of  Silvia," 
which  has  been  discovered  within  the  last  twenty 
years.1  Here  the  solitaries  and  virgins  are  described 
as  first  assembling  for  a  sort  of  vigil,  and  gathering 
other  devout  lay  persons  with  them,  "  who  have  a 
mind  to  keep  vigil  earlier  than  others/1  From  that 
hour  (at  cockcrow)  to  daylight  hymns  are  said,  and 
psalms  are  responded,  and  antiphons  sung,  and  a 
prayer  is  said  after  each  hymn,  by  two  or  three  of 
the  clergy  in  turn.  Bishop  Wordsworth  understands 
dieuntur  to  mean  recited  by  a  single  voice ;  re- 
sponduntur  to  mean  that  one  voice  sings  half,  the 
people  answering  with  the  other  half,  or  interposing 
aKpoGTiyia  or  refrains.  Antiphons  stand  for  psalms 
sung  antiphonally  by  two  choirs,  not  yet  for  the 
verse  sung  before  and  after  the  psalm.2 

When  it  begins  to  grow  light  the  people  begin 
to  say  the  matin  hymns.  Then,  as  a  later  stage  of 
the  service,  comes  in  the  bishop  with  the  body  of 
the  clergy  and  offers  prayer.  The  same  order  is 
observed  at  Sext  and  None.  Psalms  and  antiphons 
go  on  till  notice  of  the  bishop's  coming  is  given : 

1  Wordsworth's  Ministry  of  Grace,  p.  57.  See  Appendix  to 
Duchesne's  Christian  Worship,  where  the  original  of  the  Pere- 
grinatio  is  given,  and  also  an  explanation  of  the  different  church 
buildings  at  Jerusalem.  For  this  compare  Bright's  Age  of  the 
Fathers,  vol.  i.  pp.    121,  122. 

2  Wordsworth,  p.  348.  For  modes  of  musical  recitation  see 
note  on  p.  99,  Lect,  IV. 


70  USE   OF   HOLY  SCRIPTURE 

he  prays  for  all  and  blesses  each.  At  the  early 
evening  service  the  lamplighting  psalms  are  said,  and 
antiphons  chanted  for  a  considerable  time.  These 
are  continued  after  the  bishop's  entrance. 

Wordsworth  thus  sums  up  Silvia's  description : 
"  This  shows  that  at  that  period  in  Jerusalem  there 
were  four  daily  offices,  (1)  a  double  Matin  office 
continuously  from  cockcrow  to  daylight,  (2)  Sext, 
(3)  None,  and  (4)  Vespers.  No  lessons  are  men- 
tioned ;  but  at  the  two  principal  services,  which  are 
morning  and  evening,  a  commemoration  [?.  e.,  inter- 
cession] with  responses  is  made.  The  bishop  and 
the  body  of  the  clergy  are  only  present  to  conclude 
the  service,  the  congregation  consisting  of  the  ascet- 
ics and  other  lay  people,  led  by  certain  clergy  who 
officiate  in  turn." 

On  Sundays  the  morning  service  was  more  elabo- 
rate, and  more  largely  attended.  Before  cockcrow 
a  multitude,  as  numerous  as  if  it  were  Easter,  (Silvia 
says,)  assembles  in  front  of  the  Church  of  the  Resur- 
rection. They  sit  down,  waiting  for  the  doors  to  be 
opened,  and  psalms  and  antiphons  are  sung,  each 
psalm  being  followed  by  a  prayer  said  by  a  priest  or 
deacon.  This  apparently  is  informal.  The  doors 
of  the  basilica  are  opened  at  the  first  cockcrowing. 
The  bishop  comes,  and  the  crowd  enters.  The 
Sunday  vigil,  properly  so  called,  is  about  to  begin. 


IN  THE   DAILY   SERVICE  71 

A  priest  says  a  psalm,  to  which  the  congregation 
respond ;  after  the  psalm  a  prayer.  Then  a  deacon 
says  a  second  psalm,  followed  by  a  prayer.  Then 
some  cleric  says  a  third  psalm,  followed  by  a  third 
prayer.  Then  follow  the  commemorations,  or  inter- 
cessions, as  at  Vespers.  These  being  ended,  censers 
are  brought  in,  and  the  basilica  is  filled  with  their 
perfume.  The  bishop  takes  the  Gospel  book  and 
reads  from  it  the  narrative  of  the  Resurrection  ;  after 
which  he  blesses  the  faithful,  and  the  office  is  over. 
The  bishop  retires,  and  the  body  of  the  faithful 
go  home  to  rest.  But  the  religious  remain  in  the 
church  till  daybreak,  when  all  return  and  the  Eu- 
charist is  celebrated,  saying  meanwhile  psalms  and 
antiphons,  each  psalm  being  followed  by  a  prayer 
said  by  some  priest  or  deacon. 

In  the  sixth  century  we  find  clearly  distinguished 
the  arrangements  which  we  have  seen  to  have  gradu- 
ally parted  company, — (1)  for  the  monastic  com- 
munities, and  (2)  for  churches  under  the  immediate 
direction  of  the  bishop.  "  We  reject  the  monastic 
uses,  which  it  is  sought  to  mingle  with  those  which 
according  to  rule  obtain  in  our  churches,1''  says  a 
Council  of  Braga  in  561,  representing  the  general 
attitude  of  Gaul  and  Spain,  as  of  the  East.1     By  a 

1  Concil.  Bracarense,  capit  I.  Hardouin,  vol.  iii.  p.  350. 
"  I.   Placuit  omnibus  communi  consensu,  ut  unus  atque  idem 


72  USE  OF  HOLY  SCRIPTURE 

constitution  of  Justinian 1  (529)  the  clergy  are 
directed  to  sing  in  their  churches  Vespers,  Nocturns, 
and  Lauds,  i.  e.,  the  Night  Office,  the  laity  largely 
attending  these  evening  and  early  morning  services. 
No  diurnal  course  was  as  yet  ordinarily  performed. 
The  Day  Hours  were  sometimes  observed  in  public- 
churches  for  penitents  and  for  the  specially  devout. 
The  Council  of  Tours  (567)  describes  the  secular 
Vespers  as  consisting  of  twelve  psalms  without  an- 
tiphons  except  Alleluia,  while  at  Matins  the  number 
of  psalms  varied  from  twelve  to  twenty,  with  the 
season  of  the  year,  that  is,  the  length  of  the  night. 
Meanwhile  the  monastic  order  reached  its  full 
development  in  the  East  at  Bethlehem,  and  in  the 
West  in  the  Benedictine  Rule.  It  will  be  impossi- 
ble, nor  would  it  belong  strictly  to  our  subject,  to 
follow  closely  the  further  development  of  the  Daily 
Service,  nor  the  gradual  supplanting  in  Western 
Christendom  of  what  we  may  call  the  secular  by  the 
monastic  office.  This,  as  Mgr.  Batiffol  seems  con- 
clusively to  show,  was  chiefly  due  to  the  far-reaching 
influence  of  the  use  at  the  great  basilica  of  St.  Peter 

psallendi  ordo  in  matutinis  vel  vespertinis  officiis  teneatur ; 
et  non  diversae,  ac  privatae,  neque  monasteriorum  consuetudi- 
nes  cum  ecclesiastica  regula  sint  permixtae.  II.  Item  placuit, 
ut  per  solennium  dierum  vigilias  vel  missas  omnes  easdem  et 
non  diversas  lectiones  in  ecclesia  legant.'\ 
1  Cod.  Just.  i.  3,  4. 


IN  THE   DAILY  SERVICE  73 

at  Rome,  where  the  monastery  of  Our  Saviour  was 
established  to  sing  the  Divine  Office. 

Ill 

In  our  review  of  the  growth  of  the  service  two 
points  have  become  clear,  on  each  of  which  we  may 
dwell :  (1)  The  gradual  elaboration  of  the  office, 
(2)  That  it  was  almost  entirely  composed  of  Scrip- 
ture. This  was  a  marked  and  constant  feature  of 
the  choir  office  of  the  Catholic  Church.  It  has  been 
well  said,  "  Given  the  desire  to  keep  *  hours,'  the 
actual  services  become  naturally  some  sort  of  me- 
thodical arrangement  for  singing  the  psalms  and 
reading  the  Bible."1  The  different  elements  of 
Scripture  thus  used  we  will  consider  in  turn. 

(a)  The  Psalter  formed  the  staple  of  the  office. 
As  in  the  Eucharist  a  great  act  of  worship  had  been 
ordained  by  our  Lord,  so  in  the  Psalter  the  Church 
possessed,  and  set  herself  to  use,  a  divinely  provided 
manual  of  zoords  of  praise  and  prayer.  As  a  separate 
lecture  will  be  devoted  to  the  consideration  of  the 
Psalter,  let  it  here  suffice  to  point  out  that  so  thor- 
oughly were  the  Psalms  the  chief  element  of  the 
service  of  the  Hours  that  "  the  Psalter  "  came  to  be 
the  name   of  the  book  which  contained  the  office. 

1  Church  Quarterly  Revieiv,  xli.  p.  403. 


74  USE  OF   HOLY  SCRIPTURE 

Round  the  Psalms  were  gathered  antiphons,  lections, 
responds,  and  versicles. 

(b)  Even  Collects  —  the  best  (may  we  not  say  ?) 
of  extra-scriptural  devotions  —  did  not  find  a  place 
in  the  office  for  some  time.  St.  Benedict  was  un- 
aware of  any  other  custom  than  the  ancient  one  of 
saying  the  Paternoster  at  the  end  of  the  psalmody.1 
The  Lord's  Prayer  of  old  ended  the  office,  the  faith- 
ful gathering  up  in  our  Lord's  own  words  the  prayers 
and  praises  offered  in  the  words  of  those  who  had 
gone  before  Him.  It  is  a  loss  that  in  the  existing 
Roman  Breviary  the  Lord's  Prayer  holds  so  incon- 
spicuous a  place,  on  most  occasions  only  being  said, 
and  that  secreto,  as  a  preparation  for  the  office,2  save 
at  Matins,  where  it  is  said  in  each  Nocturn  before 
the  lessons.  The  omission  of  the  "  Lord  have  mercy 
upon  us "  and  the  "  Our  Father "  from  their  tradi- 
tional place,  which  they  retain  in  the  English  Prayer 
Book,  after  the  Psalms,  Lessons,  Canticles,  and  Creed, 
is  a  distinct  blot  on  our  Order  for  Morning  and 
Evening  Prayer.  We  too  in  the  daily  office  only  say 
the  Lord's  Prayer  as  an  introduction  to  our  worship, 

1  See  Bingham,  Antiq.  xiii.  xi.  7.  Nobis  semper  placuit 
observari,  ut  omnibus  diebus  post  matutinas  et  vespertinas 
oratio  Dominica  a  sacerdote  proferatur.  Co.  Geronde  (Spain). 
So  for  Gaul  the  Council  of  Orleans. 

2  Leaving  out  of  account  the  numerous  festivals  (see  p.  87), 
the  preces  are  not  said  on  ordinary  ferias,  but  only  on  fast  days. 


IN  THE  DAILY  SERVICE  75 

instead  of  summing  up  in  it  the  thoughts  of  Psalms 
and  Scripture  readings. 

(c)  Still  keeping  to  the  prayers  of  the  office,  the 
Versicles  which  were  embodied  in  the  preces,  like 
those  which  according  to  ancient  usage  precede  the 
collect  in  our  Evening  Prayer  (and  in  greatly  abbre- 
viated form  in  Morning  Prayer),  were  mostly  taken 
from  Holy  Scripture,  as  are  ours  entirely.1 

(d)  Of  somewhat  similar  character  were  the  Anti- 
phons  (in  the  later  liturgical  use  of  the  term,  not 
Silvia's)  or  short  sentences,  almost  always  in  early 
times  taken  from  Scripture,  which  were  interwoven 
with  the  psalms,  marking  often  the  special  sense 
in  which  a  psalm  was  to  be  said  on  this  or  that 
occasion.2  Any  who  are  familiar  with  the  Advent 
offices  in  The  Day  Hours  of  the  Church  of  England 
will  recognise  the  extreme  beauty  and  helpfulness  of 
this  devotional  use  of  Scripture,  and  specially  of  the 
words  of  the  Prophets  applied  to  mysteries  of  the 
Christian  Faith.     The  revised  Paris  Breviary  (a  com- 

1  See  Appendix  B. 

2  Batiffol  points  to  the  connection  between  the  older  and  the 
later  use  of  the  term.  The  word  originally  stood  for  a  mode  of 
chanting  —  in  alternate  fashion.  Then  it  was  used  of  a  short 
sentence  intercalated  after  every  verse  or  pair  of  verses  of  a 
psalm.  This  practice  was  gradually  dropped  until  the  sentence 
was  repeated  only  at  the  beginning  and  end  of  the  psalm 
(pp.  94-96). 


76  USE  OF   HOLY  SCRIPTURE 

position  of  the  eighteenth  century)  was  specially  rich 
in  its  Scripture  antiphons.  It  is  needless  to  say  that 
Scripture  might  thus  be  used  in  a  fanciful  way,  and 
that  critical  study  of  the  Bible  would  disallow  the 
fitness  of  some  of  the  applications  made.  But,  what- 
ever pruning  was  necessary,  and  however  great  the 
necessity  of  simplicity  for  a  book  of  Common  Prayer, 
there  can  be  little  doubt  that  we  have  lost  much  of 
light  and  shade,  and  of  bringing  together  of  differ- 
ent parts  of  Scripture,  in  the  total  elimination  of  the 
whole  system  of  antiphons.  It  is  a  question  worth 
considering  whether  (apart  from  the  blot  of  mo- 
notony) the  attempt  at  uniformity  by  reducing  all 
to  what  may  be  called  a  minimum  of  liturgical 
decency,  has  not  resulted  in  the  singular  diversity  of 
use  with  which  we  are  now  confronted  in  different 
churches  by  the  introduction  of  all  sorts  of  unau- 
thorized variations.  The  legitimate  provision — as 
an  Appendix  (if  this  be  thought  best)  to  the  Prayer 
Book  —  of  authorized  enrichments,  for  instance  in 
the  way  of  antiphons,  as  of  similar  Scripture  anthems 
for  the  Eucharist,1  for  use  on  greater  occasions  and 
in  larger  churches,  might  be  one  remedy  for  the 
state  of  liturgical  chaos  into  which  it  sometimes 
seems  as  if  we  were  driftinsr. 

1  See  Lect  II.,  p.  56. 


IN  THE   DAILY  SERVICE  77 

It  may  be  interesting  to  point  to  some  traces  of 
the  old  usage  which  survive  in  our  Prayer  Book. 
In  the  Litany,  after  the  opening  invocation  of  the 
several  Persons  of  the  triune  God,  is  the  petition, 
"Remember  not,  Lord,  our  offences,1'  etc.  This  is 
an  antiphon  (founded  on  Tobit  iii.  3,  Baruch  iii.  5, 
Joel  ii.  17)  which  was  repeated  with  the  Seven 
Penitential  Psalms  which  in  the  old  office  books  pre- 
ceded the  Litany.1  In  the  latter  part  of  the  Litany 
the  verse  "  O  Lord,  arise,  help  us,"  etc.,  is  an  anti- 
phon said  before  and  after  the  verse  "  O  God,  we 
have  heard  with  our  ears,""  etc.,  both  being  taken  from 
Psalm  xliv.  With  the  suffrages  that  follow  they 
were  incorporated  into  the  English  Litany  from  a 
special  Supplication  for  time  of  war.  In  the  Visita- 
tion of  the  Sick,  the  short  prayer  "  O  Saviour  of  the 
world,11  following  the  Psalm  (cxxx  in  our  book,  lxxi 
in  the  English),  is  evidently  of  the  nature  of  an 
antiphon.  It  may  be  added  that  the  sentence  in 
our  Burial  Service,  "  I  heard  a  voice  from  Heaven,11 
was  sung  as  an  antiphon  before  and  after  the  Mag- 
nificat in  Vespers  of  the  Departed.  The  opening 
sentences   of  our  burial  office  may  perhaps  be  re- 

i  This  explains  the  position  of  the  sentence  at  the  opening  of 
the  Order  for  the  Visitation  of  the  Sick.  Of  old  the  Order  be- 
gan with  the  recitation  of  the  penitential  psalms,  with  this  anti- 
phon, on  the  way  to  the  house. 


78  USE  OF   HOLY  SCRIPTURE 

garded  as  serving  the  same  purpose  for  the  Psalms 
which  follow.  Indeed  to  a  certain  extent  the  sen- 
tences of  Scripture  at  the  beginning  of  Morning  and 
Evening  Prayer  serve  the  purpose  of  the  antiphons 
in  the  older  services,  giving,  if  rightly  chosen  (which 
is  often  not  the  case),  a  key-note  for  the  service. 
Our  newer  sentences  (added  in  1892)  specially  ap- 
propriate for  greater  days  or  seasons,  like  those  for 
Thanksgiving  Day,  serve  in  some  degree  to  correct 
the  fault  of  which  Dr.  Neale  justly  complained  in 
the  English  Prayer  Book,  of  the  absolute  sameness 
of  the  office  for  Christmas  Day  or  for  Good  Friday 
down  to  the  Psalms.1  The  choice  of  antiphons  to 
be  sung  before  and  after  Psalms  and  Canticles,  on 
several  recent  occasions  at  St.  Paul's  Cathedral  in 
London,  may  well  illustrate  the  use  of  such  sentences 
to  give  the  colour  or  tone  of  the  day  to  constantly 
repeated  psalms,  thus  helping  to  bring  out  some  of 
their  richness  of  meaning  and  variety  of  application.2 
(e)  Much  the  same  might  be  said  of  the  Responds, 
which  in  the  Breviary  followed  the  lections.  These 
generally  consisted  of  sentences  of  Scripture  repeated 
and  dovetailed  into  one  another.3 

i  J.  M.  Neale,  Essays  in  Liturgiology,  p.  7. 
2  See  Appendix  C. 

8  The  original  meaning  of  the  term  was  not  that  of  a  response 
to  the  Scripture  reading,  but  it  referred  to  the  sentence  of 


IN  THE   DAILY  SERVICE  79 

(f)  What  we  may  call  the  jealousy  for  Scripture 
shown  in  the  Choir  Office,  the  sparing  way  in  which 
other  than  Scriptural  elements  were  admitted,  is 
illustrated  by  the  late  introduction  of  what  we  call 
hymns.  At  first  any  compositions  not  found  in 
Scripture  were  regarded  with  suspicion,  partly  no 
doubt  from  a  sense  of  the  unique  character  and 
dignity  of  the  canonical  books ;  partly  also  because 
heretics  seem  to  have  sought  from  early  times  to 
popularize  their  false  teaching  by  means  of  poetical 
compositions  and  hymns. 

It  was  only  gradually  that  such  compositions  as 
the  Gloria  in  ecccelsis,  the  Te  Deivm,  and,  perhaps 
earliest  of  all,  the  <£<«?  Tkapov1  (Hail,  gladdening 
Light),  were  admitted  to  the  Church's  office.2     Metri- 

Scripture,  after  it  had  been  sung  as  a  solo,  being  repeated 
(responded)  by  the  congregation.  In  this  it  resembled  the 
Gradual  at  Mass.  Batiffol,  p.  104.  (The  references  are  to 
Baylay's  translation.) 

1  Hymnus  Vespertinus  Grascorum,  vel  saeculo  secundo,  vel 
certe  hoc  tertio  compositus.  Routh's  Rcliqxiice.  Sacrce,  vol.  iii. 
p.  299,  and  Lyra  Apostolica,  lxiii,  where  both  the  original  and 
Newman's  translation  are  given.  There  is  also  a  translation 
in  our  Hymnal,  No.  6. 

2  See  the  decree  of  the  4th  Council  of  Toledo  (633),  quoted 
by  Bingham,  Antiq.  xiii.  xi.  6,  with  its  reference  to  the  Gloria 
Patri,  and  the  Gloria  in  excehis.  The  former  doxology  it  speaks 
of  as  "  ilium  hymnum  ab  hominibus  compositum,  quem  quotidie 
publico  privatoque  officio  in  fine  omnium  psalmorum  dicimus, 
Gloria  et  honor  Patri,  et  Filio,  et  Spiritui  Sancto,  in  seecula 


80  USE  OF   HOLY  SCRIPTURE 

cal  hymns  were  of  distinctly  later  introduction,  and 
were  for  a  considerable  time  a  matter  of  no  little  con- 
troversy. It  is  remarkable  that  metrical  hymns  were 
generally  cherished  in  the  monasteries,  while  they 
were  viewed  with  suspicion  by  the  secular  clergy.1 
This  may  serve  to  indicate  the  fact  that  already  (in 
the  sixth  and  seventh  centuries)  the  Hours  had  ceased 
to  be  a  popular  devotion.  The  hymns  perhaps  helped 
to  brighten  the  longer  offices  for  the  religious,  while 
the  mass  of  the  secular  clergy  naturally  resented  any 
addition  to  the  office,  the  recitation  of  which  had 
now  become  obligatory  on  them,  and  the  more  learned 
ecclesiastics  may  have  disliked  the  intrusion  into  the 
stately  office  of  less  dignified  elements. 

Going  back  to  the  older  use  of  the  word  "  hymn,11 
the  constant  use  of  the  Gospel  Canticles  —  Zacharias1 
Song,  and  the  Blessed  Virgin's  and  Simeon's  —  must 
not  be  lost  sight  of.  Nor  will  it  be  amiss  to  quote 
once  more  Hooker's  masterly  defence  of  this  practice 
of  the  Church  in  reply  to  the  uninstructed  Puritan 
prejudice  which  in  his  day  —  and  later  —  would  have 
cast  aside   these  treasures   of  Christian  song.     The 

sseculorum,  Amen."  This  is  the  Mozarabic  form  of  the  dox- 
ology.  Substituting  '  tibi'  for  '  et  honor'  this  doxology  is  found 
in  the  Canons  of  Hippolytus,  iii.  29.  (Achelis,  p.  56.)  For 
the  various  forms  which  both  verses  have  taken,  see  Frere, 
Hist,  of  Bk.  of  Com.  Pr.,  pp.  317,  318. 
i  Batiffol,  p.  185. 


V 

IN  THE   DAILY   SERVICE  81 

Puritans  objected  also  to  the  constant  recitation  of 
the  Psalter.  After  having  given  reasons  for  the 
conveniency  and  use  of  reading  the  Psalms  oftener 
than  the  other  Scriptures,  Hooker  continues :  "  Of 
reading  or  singing  likewise  Magnificat,  Benedictus,  and 
Nunc  dbnittis  oftener  than  the  rest  of  the  Psalms,  the 
causes  are  no  whit  less  reasonable,  so  that  if  the  one 
may  very  well  monthly,  the  other  may  as  well  even 
daily  be  iterated.  They  are  songs  which  concern  us 
so  much  more  than  the  songs  of  David  as  the  Gospel 
toucheth  us  more  than  the  Law,  the  New  Testament 
than  the  Old.  And  if  the  Psalms  for  the  excel- 
lency of  their  use  deserve  to  be  oftener  repeated 
than  they  are,  but  that  the  multitude  of  them 
permitteth  not  any  oftener  repetition  ;  what  disorder 
is  it  if  these  few  Evangelical  Hymns  which  are  in  no 
respect  less  worthy,  and  may  by  reason  of  their 
paucity  be  imprinted  with  much  more  ease  in  all 
menls  memories,  be  for  that  cause  every  day  re- 
hearsed ? "  "  These  canticles,'"  he  further  urges, 
"are  the  first  gratulations  wherewith  our  Lord  and 
Saviour  was  joyfully  received  at  his  entrance  into  the 
world  by  such  as  in  their  hearts,  arms,  and  veiy 
bowels  embraced  him  ;  being  prophetical  discoveries 
of  Christ  already  present,  whose  future  coming  the 
other  Psalms  did  but  foresignify,  they  are  against  the 
obstinate  credulity  of  the  Jews  the  most  luculent 


82  USE   OF   HOLY  SCRIPTURE 

testimonies  that  the  Christian  religion  hath  ;  yea, 
the  only  sacred  hymns  they  are  that  Christianity 
hath  peculiar  unto  itself,  the  other  being  songs  too 
of  praise  and  thanksgiving,  but  songs  wherewith  as 
we  serve  God,  so  the  Jew  likewise."1 

The  mention  of  the  songs  of  the  older  Church  may 
suggest  a  plea  for  the  restoration  to  our  service 
book  of  the  Old  Testament  Canticles,  Avhich  find  a 
place  in  the  breviaries,  sometimes  (as  in  the  Roman 
and  Sarum)  being  said  one  on  each  day  of  the  week 
at  Lauds,  sometimes  (as  in  the  Benedictine)  being 
grouped  together  in  the  third  Nocturn  at  Matins.2 
To  the  Benedicitc,  the  Song  of  Isaiah  (ch.  xii),  of 
Hannah  (1  Sam.  ii),  of  Hezekiah  (Isa.  xxxviii),  of 
Habakkuk  (ch.  iii),  the  two  Songs  of  Moses  (in  Ex. 
xv  and  in  Deut.  xxxii),  there  might  be  added,  as  in 
the  Ambrosian  Breviary,  Isa.  xxvi,3  and  the  Prayer 
of  Jonah ; 4  the  last  would  not  be  inappropriate  for 
use  at  a  burial.  Some  of  the  others  might  well  be 
allowed  as  alternatives  to  the  Te  Deum,  for  which 
purpose  Benedkite  does  not  strike  most  people  as 

1  Ecclesiastical  Polity,  v.  xl.  1,  2.  Concerning  the  special 
significance  of  each  of  the  Gospel  Canticles  in  the  place  it 
occupies  at  Morning  or  Evening  Prayer,  the  author  ventures  to 
refer  to  his  little  Companion  to  the  Prayer  Book,  pp.  54-62. 

2  See  Appendix  D. 

3  In  Sunday  Matins. 

*  On  Holy  Saturday  at  Matins. 


IN  THE   DAILY   SERVICE  83 

particularly  well  fitted  in  Lent.  The  earlier,  and 
perhaps  the  later,  verses  of  the  Song  of  the  Three 
Children  (29-34  and  66-68)  would  make  a  short 
canticle  of  festal  character,  in  some  respects  prefer- 
able to  the  part  of  the  Song  with  which  we  are  more 
familiar.1 

(g)  The  Lections  of  the  Breviary  again  illustrate 
the  pre-eminent  regard  for  Holy  Scripture  which 
has  always  characterized  the  worship,  as  well  as  the 
doctrine,  of  the  Church.  Lessons  from  other  sources 
than  Holy  Scripture  we  know  to  have  been  read  in 
church  by  the  time  of  St.  Gregory  the  Great  (600), 
for  he  urged  in  an  epistle  that  a  Commentary  on  the 
Psalms  (probably  having  in  mind  St.  Augustine's  or 
perhaps  that  of  St.  Ambrose)  would  be  better  for 
this  purpose  than  his  Morals  on  Job,  —  a  judgment 
in  which  those  who  have  tried  to  read  the  latter 
book,  or  to  follow  it  when  read,  would  probably 
concur.  "  It  has  been  reported  to  me,"  he  writes  to 
the  subdeacon  at  Ravenna,  "  that  our  very  reverend 
brother  and  fellow-bishop  Marinianus  uses  our  com- 

1  In  the  Ambrosian  Breviary  of  S.  Carlo  Borromeo  (1582), 
verses  29-34  are  used  as  an  introduction  to  the  psalter  instead 
of  the  Venite.  Compare  the  hymn  in  the  Mozarabic  Missal  for 
the  First  Sunday  in  Lent,  and  in  the  Missa  omnium  offerentium. 
Missale  Mixtum  dictum  Mozarabes  (Leslie's  ed.)  pp.  93,  22. 
The  Ambrosian  Breviary  has  only  Old  Testament  Canticles  at 
Sunday  Matins,  one  for  each  Nocturn. 


84  USE   OF  HOLY  SCRIPTURE 

mentary  on  Job  for  reading  at  the  vigils.  I  am  not 
pleased  at  this,  for  that  work  is  not  composed  for 
the  people.  .  .  .  Tell  him  to  substitute  for  it  a 
commentary  on  the  Psalms,  as  that  is  more  suited  for 
the  instruction  of  the  minds  of  the  laity  in  right 
conduct." 1 

In  the  eighth  century  the  Roman  Church  (by 
which  is  meant  the  Church  at  Rome),  allowed  the 
writings  of  no  authors  to  be  read  but  such  as  may 
be  called  the  classics  of  the  Catholic  Church.2  Later, 
other  writers  of  less  authority  were  admitted,  and 
by  degrees  a  good  many  untrustworthy  legends. 
But,  whatever  revision  and  excision  became  neces- 
sary (and  the  need  was  generally  acknowledged),  it 
should  be  remembered  that  Holy  Scripture  always 
supplied  far  the  larger  part  of  the  breviary  lessons. 
Homilies  (mostly  on  the  Gospel  or  other  Scripture 
for  the  day),  and  extracts  from  the  Martyrologies 
read  on  Saints'  days,3  were  always  subordinate  to  the 
Scripture  lessons,  and  practically  served  in  an  age 
of  less  frequent  preaching  the  purpose  of  the  sermon 
which    commonly  accompanies    our   service,  though 

1  Ep.  xii.  24.     Gregory  adds  that  so  long  as  he  lives  he  does 
not  wish  words  of  his  own  to  be  thus  publicly  used. 

2  Batiffol,  pp.  179,  108,  S.  Benedicti  Regula,  9. 

3  St.  Augustine  refers  to  the  reading  of  the  passion  of  the 
martyrs.     Serm.  cclxxiii.  2,  and  cccxv.  1. 


IN  THE   DAILY  SERVICE  85 

perhaps  our  sermons  less  often  take  the  form  of  an 
exposition  of  what  has  been  read  from  Holy  Scripture. 
Reasonable  as  may  be  the  complaint  of  the  Preface 
to  the  English  Prayer  Book  (taken  from  Cardinal 
QuignoiVs  Reformed  Breviary)  as  to  the  want  of  con- 
secutive reading  of  Scripture  and  its  constant  inter- 
ruption, it  must  not  be  thought  that  no  attempt  was 
made  (and  on  thoroughly  good  lines)  to  provide  for 
the  systematic  reading  of  Scripture  in  the  mediaeval 
breviaries.  In  all  books  of  the  Roman  type,  how- 
ever much  individual  lessons  may  vary,  certain  books 
are  appointed  to  be  read  at  certain  seasons  :  Isaiah  in 
Advent,  St.  Paul's  Epistles  in  Epiphany,  Genesis  and 
the  Pentateuch  in  Septuagesima  and  Lent,  Jeremiah 
in  Passiontide,  Acts  and  the  General  Epistles  in 
the  Easter  season,  the  Historical,  Moral,  and  Pro- 
phetical books  of  the  Old  Testament  after  Trinity. 
Doubtless  there  is  a  gain  in  consecutive  and  con- 
tinuous reading  of  the  Scriptures,  though  it  must  be 
doubtful  how  much  ordinary  congregations  derive  of 
instruction  or  edification  from  the  reading  through 
of  some  books,  e.g.,  Jeremiah,  where,  apart  from  the 
obscurity  of  many  references,  the  arrangement  of  the 
chapters  seems  to  be  in  almost  hopeless  disorder. 
On  the  other  hand,  we  are  certainly  poorer  for  the 
loss  of  the  dramatic  representation  of  the  great  truths 
of  our  Creed  that  was  accomplished  by  choosing  and 


86  USE   OF   HOLY  SCRIPTURE 

piecing  together  Scriptures  appropriate  to  the  dif- 
ferent seasons  of  the  Christian  Year.  The  Advent 
and  Passiontide  offices  in  the  Breviary  abundantly 
illustrate  this  feature  of  the  older  use. 

The  point  which  would  probably  at  once  strike 
any  one  on  examining  a  Breviary  (of  whatever  type) 
Avould  be  that  the  Lessons  were  all  confined  to  the 
Night  Office  (Matins),  only  a  verse  being  read  (as  a 
chapter)  at  any  of  the  Day  Hours.  This  doubtless  is 
due  to  the  fact  that  the  vigil  office  was  (as  we  have 
seen)  the  earliest  and  at  first  the  only  part  of  the 
service  of  the  Hours.  (The  Office  of  the  Dead  has 
always  conformed  to  this  original  order,  having  only 
Vespers,  Matins,  and  Lauds,  with  none  of  the  lesser 
Hours.)  In  later  times  the  arrangement  of  course 
meant  that  save  at  Mass  the  Scriptures  were  not  read 
to  the  people  generally.  They  did  not  attend  the 
Night  Office  (even  when  it  was  said  by  anticipation) ; 
and  the  Lessons  (which,  being  read  in  Latin,  not  many 
of  the  laity  would  have  understood)  became  the 
peculiar  property  of  the  clergy  and  the  religious. 

IV 

The  English  Reformers  set  themselves  in  this  as  in 
other  respects  to  compile  (almost  entirely  from  exist- 
ing materials)  what  should  really  be  an  order  of 
Common  Prayer.     With  this  object  in  view  (1)  they 


IN  THE   DAILY  SERVICE  87 

insisted  on  the  use  of  the  vernacular ;  and  (2)  they 
adopted  for  a  norm  what  alone  was  practicable 
for  the  mass  of  Christian  people,  a  daily  morning 
and  evening  service.  In  practice  the  seven  (or  eight) 
offices  had  come  to  be  said  both  by  the  secular 
clergy  and  largely  by  religious  (out  of  choir  at  any 
rate)  by  accumulation  in  two  batches  morning  and 
evening,  and  it  was  better  to  face  the  fact  that  the 
more  elaborate  arrangement,  however  beautiful  in 
idea,  was  impracticable. 

(3)  Beside  the  removal  of  excrescences,  the  ser- 
vice was  simplified,  the  simplification  amounting,  as 
has  been  hinted,  in  some  respects  to  actual  impover- 
ishment. 

(4)  All  lessons  except  those  from  the  canonical 
or  deutero-canonical  books  of  Holy  Scripture  were 
removed.  And  these  were  read  at  greater  length 
and  in  more  regular  order. 

(5)  The  number  of  feast  days,  for  which  the  ser- 
vice of  the  season  was  interrupted,  was  very  greatly 
diminished.  The  multiplication  of  festivals  had 
been  one  great  cause  of  the  practical  setting  aside 
of  the  regular  office,  against  which  those  who  had 
the  interests  of  true  religion  at  heart  had  constantly 
protested.1     The  full  office,  however,  had  become  so 

1  When  the  commemoration  of  Saints  was  transferred  from 
the  cemeteries  to  the  churches,  the  office  did  not  at  first  displace 


88  USE   OF   HOLY  SCRIPTURE 

burdensome,  while  additional  obligations,  like  the 
Office  for  the  Dead  or  the  Little  Office  of  the 
Blessed  Virgin  Mary,  were  pitilessly  crowded  on,  that 
it  is  hardly  a  matter  for  wonder  that  the  shorter  office 
of  festivals  was  snatched  at  as  a  relief.  The  curi- 
ous arrangement  (as  it  must  strike  the  uninitiated) 
of  a  shorter  service  being  provided  for  Holy-days, 
and  then  of  the  benefit  of  the  shorter  service  being 
eagerly  claimed,  is  an  illustration  of  the  way  in  which, 
when  virtuous  practices  are  imposed  as  obligatory 
duties,  exemption  is  apt  to  be  sought  as  from  a  task 
from  what  should  be  regarded  as  a  privilege.  In 
this  way,  by  the  substitution  for  the  office  of  the 
season  of  the  short  office  of  festivals  (at  which,  e.  g., 
in  Matins  only  nine  psalms  were  said  instead  of  eigh- 
teen on  Sundays  and  twelve  on  week  days),  it  came 
about,  as  the  preface  to  the  English  Prayer  Book 
complains,  that  a  few  psalms  only  were  daily  said, 
and  the  rest  utterly  omitted ;  while  the  continuous 
reading  of  the  other  parts  of  Scripture  was  in  prac- 
tice hardly  attempted. 

These  inconveniences  and  corruptions  were  largely 
recognized  within  the  Roman  Catholic  Church,  as  is 
shown  by  the  number  of  attempts  made  for  a  revision 
of  the  Breviary,  leading  up  to  the  reformed  Brevi- 

the  office  of  the  day  or  season,  but  was  used  as  an  appendix  or 
supplement  thereto.     Batiffol,  p.  135. 


IN   THE   DAILY   SERVICE  89 

ary  of  Cardinal  Quignon,  prepared  at  the  direction 
of  Pope  Clement  VII,  and  approved  by  him  and 
his  successor,  Paul  III  (1535).1  Cardinal  Quignon's 
work  undoubtedly  largely  influenced  the  English 
revisers,  and  serves  as  a  connecting  link  between  our 
Prayer  Book  and  the  Latin  Breviary.  2 

An  apology  may  be  due  for  the  length  of  this 
lecture,  and  for  the  excursion  into  the  domain  of  lit- 
urgiology.  It  seemed  impossible  to  treat  the  sub- 
ject fairly  without  some  account  of  the  various  stages 
in  the  growth  of  the  Daily  Office,  which  is  so  very 
largely  made  up  of  Holy  Scripture.  To  the  Psalter 
itself  we  shall  confine  ourselves  in  the  next  lecture, 
and  in  that  which  follows  we  shall  consider  more 
particularly  some  questions  raised  in  our  own  time 
with  reference  to  the  devotional  use  of  the  Old  Tes- 
tament in  general. 

1  Brcviarium  Eomanum  Quignonianum,  reprinted  by  J.  Wick- 
ham  Legg,  at  the  Cambridge  University  Press,  1888.  Quignon's 
Breviary  was  abolished  by  Pius  V  in  1568,  the  Franciscan,  or 
modern  Roman,  use  being  restored. 

2  "The  Cardinal's  Breviary  was  drawn  up  on  principles  far 
more  agreeable  to  those  on  which  the  Reformation  was  con- 
ducted, and  apparently  with  the  same  mixture  of  right  and 
wrong  in  the  execution.  With  a  desire  of  promoting  the 
knowledge  of  Scripture,  it  showed  somewhat  of  a  rude  dealing 
with  received  usages,  and  but  a  deficient  sense  of  what  is  im- 
properly called  the  imaginative  part  of  religion."  —  No.  75  of 
Tracts  for  the  Times,  p.  13. 


90  USE   OF   HOLY  SCRIPTURE 

This  lecture  we  may  well  conclude,  as  so  happily 
ends  the  daily  service  in  our  Prayer  Book,  with  the 
Apostle's  Benediction,1  in  which  we  pray  that  the 
grace  of  our  Lord  Jesus  Christ  (which  includes  both 
His  favour  and  His  help),  and  the  love  of  God  our 
heavenly  Father,  and  the  fellowship  of  the  Holy 
Ghost,  may  accompany  us  from  our  worship  in 
the  sanctuary  to  the  cares  and  toils,  the  trials  and 
pleasures,  of  our  daily  life  and  work. 

1  2  Cor.  xiii.  14.  The  "  Grace  "  was  added  as  a  conclusion 
to  the  service  in  1559.  In  the  Paris  Breviary  it  is  said  submissd 
voce  at  the  end  of  Compline,  at  the  close  of  the  whole  office  for 
the  day. 


LECTURE   IV 

THE  USE  OF  THE  PSALTER 

The  Psalter  is  to  be  regarded  as  a  manual  of  devo- 
tion provided  by  God  for  our  use.  While  the  other 
books  of  Holy  Scripture  for  the  most  part  contain, 
in  varying  forms,  God's  word  to  us,  the  Psalms  are 
addressed  to  Him.  As  Dr.  Kirkpatrick  puts  it,  with 
reference  to  the  Old  Testament,  "The  Psalms  are 
the  inspired  response  of  the  human  heart  to  God's 
revelation  of  Himself,  in  Law  and  History  and 
Prophecy  and  Philosophy.'" *  On  the  exceeding  value 
of  the  Psalter  one  may  quote  Bishop  Perowne  : 2 

"  No  single  book  of  Scripture,  not  even  the  New 
Testament,  has  perhaps  ever  taken  such  hold  on  the 
heart  of  Christendom.  None,  if  we  may  dare  judge, 
unless  it  be  the  Gospels,  has  had  so  large  an  influ- 
ence in  moulding  the  affections,  sustaining  the  hopes, 
purifying  the  faith  of  believers.  With  its  words, 
rather  than  with  their  own,  they  have  come  before 

.    1  Kirkpatrick,  Tfie  Psalms,  p.  x. 
2  Psalms,  vol.  i.  ch.  ii. 
91 


92  USE  OF  HOLY  SCRIPTURE 

God.  In  these  they  have  uttered  their  desires,  their 
fears,  their  confessions,  their  aspirations,  their  sor- 
rows, their  joys,  their  thanksgivings.  By  these  their 
devotion  has  been  kindled  and  their  hearts  comforted. 
The  Psalter  has  been,  in  the  truest  sense,  the  Prayer 
Book  both  of  Jews  and  Christians."" 

The  use  of  the  Psalter  in  public  worship  we  have 
seen  to  have  been  an  inheritance  of  the  Christian 
Church  from  the  Jewish,  certainly  from  the  second 
Temple,  most  likely  from  the  first.1  We  have  seen 
too  how  the  Psalter  came  to  form  the  staple  of  the 
choir  office  (as  distinct  from  the  altar  liturgy)  of  the 
Catholic  Church,  in  both  Eastern  and  Western 
Christendom.2 

The  thoughts  which  I  would  suggest  about  the 
Psalter  may  be  collected  conveniently  round  four 
leading  questions.  Two  are  connected  with  its  use : 
(1)  the  external  method  of  its  recitation,  and  (2)  the 
internal  sense  or  meaning  with  which  we  should 
repeat  the  Psalms.  The  other  questions  concern 
(3)  the  composition  of  the  Psalter,  the  authorship 
and  dates  of  its  various  parts,  and  (4)  the  diffi- 
culties which  some  of  its  contents,  like  the  impreca- 
tory or  denunciatory  psalms,  present  to  a  Christian 
mind. 

»  Lect.  I.  pp.  1-8.  2  Lect.  III. 


THE   PSALTER  93 

I 

We  consider  first  the  rival  methods  of  using  the 
Psalter,  by  recitation  in  course,  or  by  the  selection  of 
Psalms  appropriate  to  the  particular  occasion  or 
season.  Selection  seems  to  have  been  the  earlier,  as 
it  is  the  more  natural  and  reasonable,  method  ;  the 
more  mechanical  recitation  in  course  coming  later, 
with  the  thought  of  the  repetition  of  the  whole 
Psalter  within  a  longer  or  a  shorter  period  as  a 
fitting  act  of  worship. 

The  gradual  development  of  the  Western  Breviary 
offices  (of  which  the  Psalter  formed  the  principal 
portion)  we  have  already  in  some  measure  traced.1 
Here  the  two  methods  seem  to  have  existed  side  by 
side,  as  to  a  certain  extent  they  are  combined  in  our 
Prayer  Book.  "  The  Day  Hours  of  the  Church  of 
England,11  which  are  familiar  to  many  —  a  transla- 
tion of  the  Sarum  Hours,  omitting  the  night  office 
or  Matins  —  give  an  example  of  the  way  in  which 
saying  in  course  was  ordinarily  combined  in  the 
mediaeval  breviaries  with  the  use  of  specially  selected 
psalms.  Fixed  psalms  were  mostly  assigned  to  Lauds 
and  Prime,  to  Terce,  Sext,  None,  and  Compline; 
while  in  the  ferial  office  at  Matins  Psalms  i-cix,  and 
at  Vespers  Psalms  ex  to  the  end,  were  said  once  a 

i  Lect  III. 


94  USE  OF   HOLY   SCRIPTURE 

week  in  course,  omitting  the  psalms  assigned  to  the 
other  services.1  In  the  Eastern  Church  the  Psalter 
is  divided  into  twenty  sections  or  cathismata,  each  of 
which  is  divided  into  three  shorter  divisions  called 
staseis.  The  whole  is  recited  once  a  week  ordinarily, 
and  twice  a  week  in  Lent,  but  the  details  vary  ac- 
cording to  the  time  of  the  year.2  Our  own  Prayer 
Book  combines  (as  has  been  said)  the  reading  in 
course  according  to  the  day  of  the  month  with  the 
appointment  of  Proper  Psalms  for  a  good  many  days 
(sixteen  in  all),  and  with  the  provision  of  twenty 
Selections  of  Psalms,  for  use  in  place  of  the  psalms 
for  the  day,  at  the  discretion  of  the  minister.  On 
each  of  these  elements  of  our  use  I  desire  to  say  a 
few  words. 

(a)  The  practice  of  reading  in  course  has  the 
advantage  of  making  people  (to  a  certain  and  per- 
haps very  limited  extent)  familiar  with   the   whole 

1  For  other  Western  uses,  see  Kirkpatrick,  Psalms,  p.  ci. 
Many  of  the  reformed  Gallican  Breviaries,  while  providing  for 
the  recitation  of  the  whole  Psalter  in  a  week,  selected  Psalms 
for  the  -different  days  and  hours.  See  the  arrangement  of 
the  Paris  Breviary  given  in  Dr.  Neale's  Essays  on,  Liturgiology, 
pp.  12,  13,  where  a  theme  is  taken  for  the  psalms  of  each 
feria. 

2  'Ep8o(ia8apla  (Venice,  1817),  vol.  i.  p.  69.  The  Prayer  Book 
Interleaved  gives  a  helpful  summary  of  the  Eastern  use  (p.  239), 
as  well  as  of  various  Western  uses  (pp.  227-237).  See  also 
Dictionary  of  Christian  Antiquities,  vol.  ii.  art.  "Psalmody." 


THE   PSALTER  95 

Psalter,  and  also  of  providing  constantly  for  different 
moods  and  needs ;  but  this  gain  seems  to  be  dearly 
purchased  at  the  cost  of  the  promiscuous  and  some- 
what unintelligent  reading  in  order.  According  to 
the  arrangement  of  the  Prayer  Book  all  four  psalms 
which  are  recognised  as  specially  appropriate  for  a 
late  evening  service,  and  which  formed  the  psalms 
for  Compline  (our  Second  Selection)  are  read  at 
Morning  Prayer.  The  contrast  of  tone  and  the 
incongruous  blending  of  psalms  must  often  have 
struck  one  painfully  in  the  service.  The  juxta- 
position on  the  20th  morning  of  Psalms  cii  and  ciii 
may  be  helpful,  "  the  prayer  for  the  afflicted  when 
he  fainteth  and  poureth  out  his  complaint  before 
Jehovah,"  and  the  glad  thanksgiving  —  sorrow  being 
turned  into  joy,  the  one  leading  up  to  the  other; 
but  there  are  other  groupings  in  our  artificial  and 
mechanical  division  into  sixty  portions,  where  the 
chanse  of  tone  is  too  violent  to  be  followed  without 
more  effort  than  can  be  expected  in  an  ordinary  con- 
trretration.  For  instance,  the  combination  on  the 
1st  evening  of  Psalm  vi  (the  first  of  the  Seven  Peni- 
tential Psalms)  with  viii  ("O  Lord  our  Governor, 
how  excellent  is  Thy  name ") ;  the  severing  on  the 
9th  day  of  Psalm  xlvi  ("God  is  our  hope  and 
strength'1)  from  xlvii  ("O  clap  your  hands  to- 
gether") and  xlviii  ("Great  is  the  Lord"),  which 


96  USE   OF   HOLY  SCRIPTURE 

really  formed  one  group  with  it,1  while  xlix  ("O 
hear  ye  this,  all  ye  people "),  which  is  joined  with 
these  two,  has  no  inner  connection  with  them. 

Psalms  li,  lii,  liii  (which  may  well  be  understood 
as  prayers  against  the  Flesh,  the  Devil,  and  the 
World)  would  go  together  better  than  1,  li,  and  lii. 
Psalm  lxxxviii  (the  one  unrelieved  complaint  through- 
out the  Psalter)  is  a  pitiful  anti-climax,  following 
lxxxvi  ("  Bow  down  thine  ear ")  and  lxxxvii  ("  Her 
foundations ")  on  the  17th  morning.  Psalms  cviii 
("O  God,  my  heart  is  ready")  and  cix  (the  most 
fierce  of  the  imprecatory  psalms)  are  not  well  yoked 
together  on  the  22nd  evening.  Psalm  cxiii  might 
easily  be  placed  with  the  two  that  follow  rather  than 
with  the  three  that  precede  on  the  23rd  day,  and  so 
we  should  avoid  severing  the  first  of  the  great  Hallel 
Psalms  from  those  to  which  it  forms  an  introduc- 
tion. It  would  be  better  to  join  Psalms  cxxxv  and 
cxxxvi  on  the  28th  day,  than  to  have  the  plaintive 
cxxxvii  ("By  the  waters  of  Babylon")  wedged  in 
between  cxxxvi  ("  for  His  mercy  endureth  forever ") 
and  cxxxviii  ("I  will  give  thanks  with  my  whole 

heart "). 

(b)  We  may  well.be  thankful  for  the  provision  in 
our  present  Prayer  Book  of  Proper  Psalms  for  many 

1  The  three  psalms  are  said  together  at  Morning  Prayer  on 
the  Epiphany. 


THE   PSALTER  97 

additional  days  beyond  those  in  the  English  Prayer 
Book  and  our  own  till  1892.  The  choice  of  these, 
as  of  the  earlier  Proper  Psalms,  may  be  regarded 
as  excellent,  and  well  worthy  of  careful  study.  A 
somewhat  vehement  attack  has  indeed  been  re- 
cently made  on  the  choice  of  Proper  Psalms  for 
the  great  days  of  the  Christian  Year.1  But  the 
simple  answer  to  Dr.  Cheyne's  superficial  criticism 
(as  I  venture  to  call  it)  is  this,  that  the  appropri- 
ateness of  the  Psalms  is  found  not  in  special  texts 
(which  may  not  bear  the  weight  that  has  sometimes 
been  laid  upon  them),  but  in  the  general  meaning  of 
the  whole  Psalm,  rising  up  in  Christ  and  Christian 
mysteries  to  a  higher  fulfilment  than  the  original 
reference  could  afford.  For  instance  (to  limit  one- 
self here  to  the  Psalms  appointed  for  Christmas 
Day,  while  giving  consideration  to  all  in  a  Note2) 
Psalm  xix  (whether  or  not  composed  of  two  origi- 
nally distinct  poems)  tells  of  the  revelation  of  God 
in  nature  and  in  conscience ;  this  is  perfected  in  the 
incarnation  of  His  Word.  Psalms  xlv  (whatever 
may  be  the  correct  translation  or  the  real  meaning 
of  verse  7)  sings  of  the  ideal  Messianic  king.  Psalm 
lxxxv  tells  of  the  gracious  return  of   God  to   His 

1  The  Christian  use  of  the~Psalms,  with  Essays  on  the  Proper 
Psalms  of  the  Anglican  Prayer  Book,  by  the  Rev.  T.  K.  Cheyne. 

2  Appendix  E. 

7 


98  USE  OF   HOLY  SCRIPTURE 

penitent  people.  So  (in  the  evening)  Psalm  lxxxix 
tells  of  God's  promises  to  David,  fulfilled  notwith- 
standing seeming  failure.  Psalm  cxxxii  rejoices  in 
the  sure  promise  to  David.  Psalm  ex  (apart  from  any 
controversy  as  to  its  authorship  or  immediate  refer- 
ence) sings  of  the  Messianic  King  and  Priest,  whose 
description  is  adequately  realized  by  the  Captain  of 
our  salvation,  espousing  our  cause,  and  going  forth 
against  our  enemies,  conquering  and  to  conquer. 

(c)  One  may  plead  for  a  wider  use  of  the  Selec- 
tions of  Psalms  provided  in  the  Prayer  Book.  Be- 
sides (1)  avoiding  difficult  Psalms  (which  with  many 
a  congregation  might  cause  more  questioning  than 
edification),  or  incongruous  Psalms  (as  when  the 
Hallelujah  Psalms  come  in  ordinary  course  for  Holy 
Week),  we  can  thus  (2)  choose  a  Selection  suitable 
for  any  special  occasion.  It  will  be  found  (as  I  hope 
to  show  in  a  Note 2)  that  the  Selections  are  exceed- 
ingly well  chosen  for  this  purpose.  There  are  Selec- 
tions appropriate  for  festivals  of  Apostles,  or  for 
any  Saint's  day,  for  Christmastide  and  Eastertide, 
for  penitential  seasons,  for  the  Dedication  Festival 
of  a  church,  for  services  in  connection  with  mission- 
ary work,  for  special  intercession  or  thanksgiving. 
(3)  Moreover  we  might  by  the  use  of  a  selection  for 
several  Sundays  in   succession  make  our   congrega- 

1  Appendix  F. 


THE   PSALTER  99 

tions  familiar  with  different  groups  of  Psalms,  so 
that  they  would  come  to  know  the  words,  and  un- 
derstand something  of  their  meaning,  and  be  taught 
perchance  to  join  in  singing,  instead  of  merely  read- 
ing in  unmusical  fashion,  these  ancient  hymns  of  the 
Church.1 

II 

From  the  external  method  of  reciting  the  Psalms 
we  turn  to  the  far  more  important  question  as  to 
the  internal  meaning  —  the  intention  (so  to  speak) 
with  which  we  should  say  them.  The  general  line 
that  I  should  take  has  already  been  indicated  in  the 
first  lecture. 

On  the  one  hand,  we  shall  not  be  content  to  re- 
gard the  Psalms  merely  as  Hebrew  poems  belonging 

1  The  name  given  to  an  individual  psalm,  found  in  the  title 
of  fifty-seven  psalms,  mizmor,  by  its  derivation  signifies  that 
which  is  to  be  sung  to  a  musical  accompaniment.  Hastings' 
Dictionary,  vol.  iv,  p.  145  B. 

On  the  different  musical  modes  of  reciting  the  Psalter,  see 
Kirkpatrick,  Psalms,  p.  cii,  and  Frere,  History  of  the  Prayer 
Book,  p.  345. 

(1)  Cantus  directaneus,  the  Psalm  was  sung  throughout  by  the 
choir  or  congregation. 

(2)  Cantus  tractus,  the  Psalm  was  sung  by  a  single  voice, 
generally  in  elaborate  fashion. 

(3)  Cantus  responsorius,  the  precentor  and  the  choir  or  con- 
gregation took  parts  alternately. 

(4)  Cantus  antiphonalis,  by  the  two  sides  of  the  choir  or  con- 
gregation alternately. 


100  USE  OF   HOLY  SCRIPTURE 

to  a  bygone  day  (though  inspired  for  that  time),  into 
which  we  have,  as  far  as  may  be,  to  cast  ourselves 
back  in  imagination  when  we  read  its  songs.  This 
stretch  of  historical  imagination  can  hardly  be  looked 
for  in  simple  folk,  who  delight  in  the  Psalms ;  its 
constant  exercise  would  be  largely  disastrous  to  de- 
votion in  the  learned.  On  the  other  hand,  we  shall 
feel  it  a  strained  and  exaggerated  position  to  disre- 
gard all  marks  (including  limitations)  that  belong 
to  their  human  authorship,  and  view  the  Psalms  as 
directly  intended,  by  the  Spirit  who  uttered  them 
through  human  lips,  for  the  use  of  Christ,  and 
along  with  Him,  of  His  Church.  So  regarded,  the 
Psalms  are  to  be  thought  of  as  primarily  the  expres- 
sions of  our  Lord's  mind  and  heart,  to  which  we  are 
to  seek  to  rise  up  as  members  of  His  mystical  body, 
endued  with  His  Spirit.  In  this  view,  difficulties 
such  as  are  suggested  by  the  imprecatory  or  com- 
minatory  psalms  are  waived  aside  as  irrelevant,  since 
what  might  be  improper  or  sinful  as  a  human  utter- 
ance is  right  and  natural  on  the  lips  of  the  incarnate 
Son  of  God,  the  divine  Judge.  This  would  seem  in 
principle  to  amount  almost  to  a  denial  (uninten- 
tional, of  course,)  of  the  reality  of  the  Incarnation, 
as  if  God  could  speak  through  human  lips  what  it 
would  be  wrong  for  man  to  say.  And  it  seems 
perilously  like   the  heathen  custom   of  attributing 


THE   PSALTER  101 

to  deities  actions  which  would  be  immoral  in  men 
and  women,  —  immoralities  which  then  came  to  be 
thought  of  as  excusable  on  earth  since  they  were 
practised  in  heaven. 

Surely  between  these  extreme  views  there  is  an 
intermediate  position,  at  once  reasonable  and  reverent 
(reverent  because  reasonable),  which  recognizes  the 
Psalter  like  other  books  of  the  Bible  (and  in  particu- 
lar of  the  Old  Testament)  as,  while  the  utterance 
of  men  specially  under  the  influence  of  the  Spirit 
of  God,  yet  bearing  traces  not  only  of  individual 
authorship,  but  also  of  the  age  of  the  world  and  the 
stage  of  divine  revelation  to  which  the  author 
belonged. 

The  Psalms  we  feel  have  a  real  historical  origin 
and  setting,  which  must  not  for  their  true  under- 
standing be  ignored.  They  are  the  outpourings  of 
human  hearts  in  varied  experiences,  personal  and 
national,  of  joy  and  sorrow.  These  outpourings 
(though  inspired  by  the  Spirit  of  God)  have  inevitable 
limitations  belonging  to  their  age  and  circumstances, 
which  must  be  honestly  recognized.  The  wonder  is 
that  these  limitations  are  so  little  prominent,  that 
the  singers  of  Israel  so  largely  transcend  what  we 
should  have  thought  their  natural  bounds.  "  Every 
true  poet's  words  contain  far  more  than  he  himself 
at  the  moment  intends.     And  the  words  of  these 


102  USE   OF   HOLY   SCRIPTURE 

inspired  poets  were  so  shaped  and  moulded  by  the 
Holy  Spirit  that  they  might  grow  and  expand  with 
the  growth  of  revelation.1' * 

The  prayers  and  praises  of  these  inspired  men, 
preserved  by  God's  controlling  Providence,  represent 
and  express  the  desires  and  movements  of  the  human 
heart,  and  so  find  their  full  realization  in  the  Son  of 
man,  the  incarnate  Son  of  God.  In  Him  all  that 
really  belongs  to  man  is  perfectly  fulfilled,  while  the 
imperfections  of  the  sons  of  men  are  left  on  one  side 
by  the  pattern  Man,  on  whom  the  Spirit  of  God  is 
poured  forth  without  measure,  in  whom  all  is  in 
perfect  harmony  and  correspondence  with  the  divine 
will  and  purpose.  As  God's  revelation  of  Himself 
finds  its  climax  in  the  life  of  His  incarnate  Son,  so 
the  outreaching  of  man  after  God  finds  its  highest 
expression  in   Christ,   the   perfect  and   ideal   Man.2 

1  Kirkpatrick,  Psalms,  p.  xii. 

2  An  interesting  and  striking  illustration  of  this  thought  of 
the  Psalms  being  said  by  and  with  our  Lord  is  the  appoint- 
ment in  the  Roman  and  Sarum  Breviaries,  as  one  of  the  proper 
psalms  for  Vespers  throughout  Christmastide,  of  Ps.  cxxx,  Be 
profimdis,  which  we  associate  with  the  idea  of  humiliation  in 
the  Office  of  the  Dead,  and  as  one  of  the  Seven  Penitential 
Psalms.  The  incarnate  Son  has  placed  Himself  in  our  midst, 
to  share  our  experiences  and  bear  our  burdens.  "  Out  of  the 
deep "  of  our  misery  He  calls  to  His  Father. 

This  idea  St.  Augustine  continually  repeats  in  his  Homilies 
on  the  Psalms.  "  IUe  orat  pro  nobis,  ut  sacerdos  noster,  orat 
in  nobis,  ut  caput  nostrum,  oratur  a  nobis,  ut  Deus  noster. 


THE   PSALTER  103 

With  this  clue  we  see  how  for  us  the  meaning  of  the 
Psalms  is  widened  and  spiritualized.  Temporal 
"  salvation,"  for  the  individual  or  the  nation,  is  the 
primary  petition  of  many  psalms,  like  iii,  xiii,  xx 
and  xxi.  But  these  petitions  are  easily  and  naturally 
understood  in  a  deeper  sense  of  moral  and  spiritual 
rescue.  To  substitute  "life"  for  "soul,"  as  in  the 
Revised  Version  of  the  New  Testament,  would  often 
be  a  help  to  the  meaning  of  a  psalm,  just  because  of 
the  ambiguity  and  wideness  of  the  former  term, 
which  may  be  used  of  physical  and  temporal  or  of 
spiritual  and  eternal  life.  The  redemption  wrought 
for  and  the  covenant  made  with  Israel  rise  to  a  higher 
conception  and  a  fuller  meaning,  when  applied  to  the 
Christian  Church,  the  true  people  of  God.  So  we 
daily  sing  our  Benedictus,1  which  might  be  said  to 
mark  the  transition  from  the  lower  and  national 
to  the  higher  and  spiritual  sense  of  God's  redemp- 
tion of  His  people.  Psalms  concerning  the  building 
of  Jerusalem,  and  exulting  in  the  beauty  and  glory 
^  of  the  city  of  God,  find  a  higher  application  in  the 
Civitas  Dei,  the  representation  of  the  kingdom  of 
heaven  set  up  on  earth,  while  they  look  forward  to 

Oraraus  ad  ilium,  per  ilium,  in  illo ;  et  dicimus  cum  illo,  et 
dicit  nobiscum  ;   dicimus  in  illo ;   dicit  in  nobis  psalmi  hujus 
orationem."    Enarr.  in  Ps.  Ixxxv. 
i  Luke  i.  68-79. 


104  USE   OF   HOLY  SCRIPTURE 

their  perfect  realization  in  the  heavenly  city,  where 
throughout  its  length  and  breadth,  built  up  of  living 
stones,  the  tabernacle  of  God  is  with  men  and  He 
shall  dwell  among  them.1  Herein,  of  course,  lies  the 
answer  to  the  Puritan  objection  represented  in  our 
old  (ten)  Selections  of  Psalms,  which  seem  to  have 
been  designed  not  only  to  avoid  imprecations,  but 
also  definitely  personal  references,  or  local  and  regal 
allusions.2 

We  will  seek,  then,  to  say  our  Psalms  in  union 
with  our  Lord  Jesus  Christ,  as  the  leader  of  His 
Church's  worship  to  the  Father  —  in  word  in  the 
Psalter  as  in  act  in  the  Eucharist.  He  (we  may  say) 
precents  our  Psalms,  and  by  the  gift  of  His  Spirit 
enables  us  to  enter  into  their  true  meaning  ;  as  at 
the  altar  He,  the  real  priest,  bids  us  join  in  the 
triumphant  presentation  of  His  victorious  oblation 
by  offering  ourselves,  our  souls  and  bodies,  along 
with  Him,  a  living  sacrifice  unto  the  Father.3 

1  Rev.  xxi.  22,  3. 

2  Verse  9  was  omitted  from  Ps.  Ixxxiv  in  Selection  viii. 

3  Rom.  xii.  1,  St.  Augustine  continually  urges  this  view  of 
the  Eucharist.  "  Cujus  rei  sacramentum  quotidianum  esse 
voluit  ecclesiae  sacrificium,  quae  cum  ipsius  capitis  corpus  sit,  se 
ipsam  per  ipsum  discit  offerre."  De  Civitate  Dei,  x.  20.  It  is 
interesting  to  see  this  pressed  by  Pere  Le  Brun  in  his  Explica- 
tion de  la  Messc,  Art.  I. 


THE   PSALTER  105 

III 

When  we  have  grasped  this  true  sense  in  which 
the  Psalms  should  be  said,  we  are  prepared  to  face 
critical  questions  as  to  the  composition  of  the  book, 
the  authorship  and  dates  of  its  various  parts.1  We 
shall  face  the  questions  which  are  raised  on  these 
points  frankly  and  calmly,  not  greatly  disturbed  if 
some  traditional  opinions  are  upset,  because  assured 
that  on  these  the  moral  and  spiritual  value  and  help- 
fulness of  the  Psalter  in  no  way  depends.  On  the 
other  hand  we  shall  welcome  any  light  that  investi- 
gation and  criticism  can  throw  on  the  original 
circumstances  amid  which  different  psalms  were  com- 
posed (or  edited),  convinced  that  with  this  knowledge 
we  shall  be  enabled  to  enter  more  intelligently  into 
their  meaning,  to  sing  with  more  understanding 
while  with  no  less  spirit.  We  shall  see  more  clearly 
how  the  prayers  and  praises  of  the  ancient  Church 
were  fitted  and  prepared  for  the  use  of  our  Lord 
Jesus  Christ  and  of  His  disciples  to  the  end  of  time. 
Let  us  look  at  an  illustration  or  two  on  each  side  of 
this  position. 

(a)  How  little  depends  for  practical  purposes  (that 
is,  for  our  devotional  use  of  the  Psalms)  on  their 

1  For  a  useful  historical  sketch  of  Psalm  Criticism  see  James 
Robertson,  The  Poetry  and  the  Religion  of  the  Psalms,  ch.  ii. 


106  USE  OF   HOLY  SCRIPTURE 

precise  date  or  authorship,  e.  g.,  whether  such  a 
Psalm  as  xvii  ("  Hear  the  right,  O  Lord,  and  con- 
sider my  complaint'")  be  a  prayer  of  David  perse- 
cuted by  Saul  or  of  Israel  in  exile !  In  either  case 
it  is  the  complaint  of  God's  faithful  servant,  op- 
pressed by  merciless  foes,  calling  for  the  intervention 
of  God  to  uphold  the  right.  Thus  it  is  suited  to 
be  the  prayer  of  His  perfectly  righteous  Servant 
amid  the  soitows  of  His  earthly  life,  or  of  His 
Church  and  faithful  people  in  all  similar  circum- 
stances of  trial.  Take  another  instance.  Do  Psalms 
lxxiv  and  lxxix  refer  to  the  desolation  wrought  by 
the  Chaldeans  in  586,  or  to  that  wrought  by  Antio- 
chus  Epiphanes  in  169  ?  For  spiritual  purposes  a 
cry  for  help  called  forth  in  the  time  of  the  Macca- 
bees will  be  as  helpful  to  us  begging  for  deliverance 
from  the  World,  the  Flesh,  and  the  Devil,  as  a  cry 
of  David  when  persecuted  by  Saul,  or  of  Israel  groan- 
ing under  Chaldee  conquest.1  Once  again.  For  the 
outpouring  of  penitence  it  would  make  little  real 
difference  if  we  should  have  to  give  up  the  naturally 
helpful  thought  of  Psalm  li  as  being  David's  prayer 
for  pardon  and  cleansing  after  his  great  sin,  and 
regard  it  rather  as  an  expression  of  national  peni- 
tence for  sins  of  idolatry,  belonging  to  the  time  of 

1  Driver,  Introduction  to  the  Literature  of  the  Old  Testament, 
p.  360. 


THE   PSALTER  107 

the  Exile.1  To  regard  the  Psalms  more  generally 
(by  no  means  exclusively)  as  the  voice  of  the  com- 
munity, rather  than  the  cry  of  an  individual,  may 
make  them  more  appropriate  for  congregational  use. 
It  has  been  well  said  on  the  other  side,  that  "  in 
contending  for  an  individual  and  personal  signifi- 
cance we  do  not  exclude  a  wider  collective  reference, 
just  because  it  is  the  property  of  a  good  lyric  to 
express  what  is  deepest  in  the  poet's  own  feelings, 
and  what  appeals  to  the  hearts  of  the  largest  num- 
ber of  readers.'''' 2  It  seems  clear  that  a  good  many 
psalms,  originally  of  a  more  personal  character,  were 
re-edited  for  public  worship  in  the  Temple.3 

(b)  On  the  other  hand,  all  will  recognise  that  "  a 
psalm  gains  in  point  and  reality  if  we  can  give  it  an 
historical  or  personal  background."4  Moreover,  a 
knowledge  (where  it  may  be  had)  of  its  date  and 
authorship  throws  light  upon  the  religious  history 
of  Israel  and  the  course  of  God's  dealings  with  His 
people.  We  shall  see  more  in  Christ's  and  the 
Christian  use  of  the  Psalms,  if  we  learn  what  we 
can  (and  this  may  not  be  very  much)  of  the  original 
circumstances  which  gave  rise  to  the  several  psalms, 

1  Driver,  Introduction  to  the  Literature  of  the  Old  Testament, 
367  N. 

2  Robertson,  Poetry  and  Religion  of  the  Psalms,  p.  276. 

3  Sanday,  Inspiration,  p.  195. 

4  Kirkpatrick,  Psalms,  p.  xxxvii. 


108  USE  OF   HOLY  SCRIPTURE 

the  moral  and  spiritual  environment  which  a  psalm 
reveals.  Thus  we  shall  see  what  Christ  fulfilled  as 
our  High  Priest,  as  Captain  of  our  salvation,  as  de- 
voted Servant  of  the  Lord,  the  representative  of  the 
chosen  people,  as  the  ideal  Man.  "The  earliest 
Jewish  higher  critics,"  who  prefixed  the  titles  and 
historical  notes  to  the  Psalms,  "  deserve  credit  (as 
has  been  said)  at  least  for  perceiving  the  importance 
of  knowing  the  historical  setting  of  a  Psalm,  even 
if  they  were  not  very  acute  in  determining  it."1 

The  view  of  the  Psalter  as  a  collection  of  hymns 
by  many  authors  in  the  nine  hundred  years  between 
David  and  the  Maccabees  (for  it  includes  composi- 
tions belonging  probably  to  both  these  dates2)  gives 

i  The  Old  Testament  from  the  Modem  Point  of  View,  by  the 
Rev.  L.  W.  Batten,  p.  268. 

The  titles  to  the  psalms  generally  were  apparently  only  fixed 
when  the  psalms  came  into  common  use  in  the  Temple  service 
after  the  Return  from  Babylon. 

a.  The  musical  and  liturgical  notices  in  the  titles  probably 
belong  to  the  period  of  the  second  Temple,  when  these  subjects 
became  prominent,  though  they  may  be  older. 

b.  The  historical  notices  were  probably  of  late  origin  also. 

c.  For  the  probable  explanation  of  the  supposed  names  of 
authors,  see  the  next  page. 

2  Probably  but  few  psalms  are  earlier  than  the  seventh 
century  b.  c.  Psalms  xlix,  Ixxiv,  lxxix  are  with  considerable 
probability  referred  to  the  Maccabean  period.  For  dates  of 
the  Psalter,  see  Kirkpatrick,  Library  of  the  Old  Testament,  Note 
B  (criticising  Cheyne),  and  Introduction  to  The  Psalms ;  Driver, 


THE  PSALTER  109 

a  far  wider  assurance  of  sympathy  with  the  manifold 
experiences  of  man  and  of  the  Church  than  could 
be  expected  in  the  work  of  a  single  poet,  or  of  a 
small  group  of  psalmists.  "  It  is  the  surprising 
variety  of  mood  and  subject  and  occasion  in  the 
Psalms  (called  forth  by  the  varied  circumstances  of 
individual  or  national  life)  which  gives  them  their 
catholicity,  and,  combined  with  their  deep  spiritual- 
ity, fits  them  to  be  the  hymn-book  not  only  of  the 
second  Temple,  but  of  the  Christian  Church," 1  — 
which  enables  us  in  the  New  World  in  the  twentieth 
century,  equally  with  Christians  in  the  Apostolic 
age,  to  find  in  the  Psalter,  as  we  repeat  it  in  our 
daily  service,  prayers  applicable  to  all  sorts  of  present 
needs  and  anxieties. 

"  A  general  truth  is  always  finding  fit  and  fitter 
illustrations  as  history  goes  on.  No  doubt  many  of 
these  psalms,  like  all  popular  lyrics,  would  be  sung 
often  from  time  to  time,  and  on  every  occasion 
be  found  suitable  to  the  circumstances  of  those 
using  them.  In  a  sense  it  may  be  said  that  all  great 
truths  are  prophetical ;  the  more  fundamental  they 


Introduction  to  the  Lit.  of  the  Old  Testament,  pp.  362,  363  ;  Robert- 
son Smith,  Old  Testament  in  Jewish  C%urch,  p.  205  ;  Sanday,  In- 
spiration, pp.  192,  270  ;  Davison  in  Hastings'  Dictionary,  vol.  iv, 
"Psalms." 

1  Driver,  Introduction,  pp.  346,  355. 


110  USE  OF   HOLY  SCRIPTURE 

are,  the  more  will  they  find  recurring  illustration  and 
exemplification  as  history  is  unfolded.1'' 1 

David's  name,  as  that  of  the  most  notable  con- 
tributor, is  given  to  the  whole  book,  as  the  Psalter, 
the  chief  contribution,  gives  its  name  to  the  collec- 
tion of  Hagiographa.2  The  division  of  the  Psalter 
into  five  books  (plainly  marked  in  the  Revised  Ver- 
sion 3)  was  earlier  than  the  Septuagint  translation, 
for  this  has  the  doxologies  with  which  the  several 
books  close,  and  the  first  three  of  these  doxologies 
are  probably  editorial  additions  ;  but  this  fivefold 
division  was  probably  a  comparatively  late  arrange- 
ment in  imitation  of  the  five  books  of  the  Law. 
A  better  threefold  division  is  suggested,4  itself  re- 
sulting from  the  union  of  smaller  collections. 

The  first  division,  comprising  Psalms  i-xli,  may 
be  called  "  Davidic  ; "  all  but  three  5  (i,  ii,  xxxiii)  of 
the  Psalms  contained  therein  bear  his  name,  not 
necessarily  as  pointing  to  his  authorship,  but  rather 

1  Robertson,  Poetry  and  Religion  of  the  Psalms,  p.  144 

2  Corap.  Dr.  J.  P.  Peters 's  lecture  on  "  The  Psalter  in  the 
Jewish  Church  and  in  the  Christian  Church,"  in  Lauda  Sion, 
New  York  Church  Club  Lectures,  1896,  pp.  12,  13. 

3  Bk.  i,  Pss.  i-xli ;  bk.  ii,  Pss.  xlii-lxxii ;  bk.  iii,  Pss.  Ixxiii- 
Ixxxix ;  bk.  iv,  Pss.  xc-cvi ;  bk.  v,  Pss.  cvii-cl. 

4  E.  g.,  Robertson  Smith,  Old  Testament  in  Jewish,  Church, 
p.  200,  Kirkpatrick,  Library  Old  Testament,  p.  31. 

5  I  do  not  count  our  Ps.  x,  which  is  really  a  single  poem 
with  ix. 


THE   PSALTER  111 

marking  the  psalms  as  belonging  to  the  original  col- 
lection called  by  his  name.1 

The  second  division,  comprising  Psalms  xlii— 
lxxxix,  is  "  Elohistic,"  this  peculiarity  as  to  the 
use  of  the  divine  Name  being  probably  due  to  the 
editor's  revision. 

The  third  division,  comprising  Psalms  xc-cl,  is 
mostly  anonymous,  with  a  few  Davidic  psalms  that 
had  not  been  included  in  the  earlier  collections. 

On  the  formation  of  the  Psalter  I  may  be  per- 
mitted to  quote  Dr.  Sanday's  helpful  summary  and 
illustration  : 2  "  Thus  much  is  clear.  The  Psalter 
as  we  have  it  is  made  up  of  a  number  of  smaller 
collections,  which  once  had  a  separate  existence.  The 
best  analogy  for  the  history  and  structure  of  the 
Psalter  would  be  that  which  is  supplied  by  our  own 
hymn-books.  Just  as  the  hymns  of  Watts  and 
Wesley,  of  Newton  and  Cowper,  of  Lyte  and  Keble, 
have  been  to  a  greater  or  less  extent  incorporated 
into  succeeding  collections,  so  also  a  number  of 
minor  collections  have  contributed  to  make  our 
present  Psalter." 

1  So  in  the  New  Testament "  David  "  seems  to  be  equivalent 
to  the  Book  of  Psalms.  With  the  title  "Psalms  of  David" 
may  be  compared  the  "Proverbs  of  Solomon,"  where  the 
book  itself  indicates  that  other  collections  also  are  contained 
in  it. 

2  Inspiration,  p.  193. 


112  USE  OF   HOLY  SCRIPTURE 

The  names,  like  Asaph  or  the  sons  of  Korah,  in 
the  titles  of  the  Psalms  are  supposed  to  mark  the 
Psalm  as  belonging  to  the  hymn-book  of  the  Leviti- 
cal  choir  or  guild  that  claimed  descent  from  Asaph 
or  from  Korah.  So  the  Precentor's  collection  is 
probably  the  meaning  of  the  title  "Of  or  for  the 
Chief  Musician.'"  The  preposition  Lamed  denotes 
origin  rather  than  in  the  strict  sense  authorship.1 

IV 

The  Imprecatory  Psalms  undoubtedly  are  a  real 
cause  of  difficulty  and  distress  to  many  serious  and 
religious  persons.  "  I  do  not  like  to  hear  them,  and  I 
will  not  join  in  them,  and  I  cannot  think  how  a 
clergyman  can  say  them.r>  This  is  the  sort  of  expres- 
sion of  repulsion  and  perplexity  that  we  not  uncom- 
monly meet  with.  "  Can  it  be  right  to  utter  such 
words  in  Christian  worship  ? 11  it  is  asked.  "  How 
can  they  be  harmonized  with  the  teaching  of  Jesus 
Christ  concerning  forgiveness  such  as  we  read  in  the 
Sermon  on  the  Mount?"  In  reply  I  may  quote 
what  has  been  well  said  where  a  forced  or  laboured 
defence  would  not  be  looked  for  or  found,  by  Prof. 
W.  T.  Davison  in  Hastings1  Dictionary  of  the 
Bible.2 

i  See,  besides  the  writers  quoted  above,  Robertson,  Poetry  and 
Religion  of  the  Psalms,  pp.  136,  137.  2  Vol.  iv.  p.  158,  B. 


THE   PSALTER  113 

"The  Imprecatory  Psalms  are  better  understood 
than  they  once  were.  Those  who  read  into  them 
a  coarse  vindictiveness  are  now  seen  to  be  no  less 
wide  of  the  mark  than  those  who  in  a  mistaken  zeal 
contended  that  all  the  utterances  of  godly  men  in  an 
inspired  Bible  must  be  justifiable  by  the  highest 
standard.  But  the  solution  of  a  moral  problem  is 
not  found  in  a  timid  compromise  between  extremes. 
The  strong  language  of  Psalms  vii,  xxxv,  lxix,  cix, 
and  some  others,  is  not  to  be  blamed  as  an  exhibition 
of  a  personally  revengeful  spirit.  The  law  condemns 
this  as  well  as  the  gospel ;  and  in  the  Psalm  which 
contains  the  strongest  language  the  writer  disclaims 
such  culpable  resentment  (cix,  4,  5,  *  For  the  love 
that  I  had  unto  them,  lo,  they  take  now  my  con- 
trary part :  but  I  give  myself  unto  prayer.  Thus 
have  they  rewarded  me  evil  for  good  ;  and  hatred  for 
my  "good  will1).  Compare  Psalms  xxxv,  13,  'Never- 
theless when  they  were  sick,  I  put  on  sackcloth,  and 
humbled  my  soul  with  fasting  :  and  my  prayer  shall 
turn  into  mine  own  bosom.111 

So  far  as  David  himself  is  concerned  (though  none 
of  the  Psalms  in  question  appear  to  be  really  his), 
he  was  (as  Dr.  Kay  points  out 2)  a  remarkable  example 
of  patience  under  multiplied  wrongs,  and  of  magna- 

1  In  his  invaluable  Commentary  on  the  Psalms  (unhappily 
now  out  of  print),  p.  467. 


114  USE   OF   HOLY   SCRIPTURE 

nimity  to  his  foes  when  he  had  them  in  his  power. 
Psalm  xxxv  seems  to  me  a  good  illustration  of  the 
point  to  be  seized  on  in  the  imprecatory  psalms,  — 
the  singer's  absolute  faith  in  and  reliance  upon  God's 
justice.  The  desire  and  claim  of  the  psalmist  is 
that  it  may  be  made  plain  that  "  The  Lord  shall 
stand  at  the  right  hand  of  the  poor,  to  save  his  soul 
from  unrighteous  judges."  1  "  Let  not  them  that  trust 
in  thee,  O  Lord  God  of  hosts,  be  ashamed  for  my 
cause  :  let  not  them  that  seek  thee  be  confounded 
through  me  [and  my  misfortunes,  not  my  faults],  O 
Lord  God  of  Israel." 2  God's  vindication  of  His 
servants,  and  of  the  cause  of  right  and  truth,  was  called 
for  in  ways  that  were  natural  at  the  time,  in  the  ab- 
sence, especially,  of  any  clear  revelation  of  the  resur- 
rection of  the  dead  and  of  eternal  judgment. 3  With 
their  limited  horizon,  the  immediate  manifestation  of 
God's  righteous  judgment  was  impatiently  demanded. 
For  the  Psalmists  it  was  practically  Now  or  Never. 
With  the  clearer  view  of  the  future  world  vouchsafed 
to  us,  we  have  learned  both  to  wait  patiently,  and 
to  look  for  a  worthier  display  of  the  divine  character 
and  power  in  overcoming  evil  with  good  after  much 
long-suffering. 4  "  O  let  the  vengeance  of  thy  ser- 
vants' blood  that  is  shed  be  openly  showed  upon  the 

1  Ps.  cix.  30.  3  Heb.  vi.  2 ;  comp.  2  Tim.  i.  10. 

2  Ps.  lxix.  6,  34.  *  2  Tim.  ii.  24,  25. 


THE   PSALTER  115 

heathen  in  our  sight,11  the  Christian  Church  may 
still  cry.  But  she  has  learned  from  her  Master  (who 
came  not  to  destroy  men's  lives  but  to  save  them)1 
in  what  that  longed  for  vengeance  should  consist, 
in  a  victory  as  blessed  to  the  vanquished  as  to  the 
conqueror. 

"It  may  indeed  be  well  to  consider  whether  the 
Old  Testament  saints,  in  the  vigour  and  simplicity  of 
their  piety,  did  not  cherish  a  righteous  resentment 
against  evil  which  the  more  facile  and  languid  moral 
sense  of  later  generations  would  have  done  well  to 
preserve.     '  O  ye  that  love  Jehovah,  hate  evil '  is  an 
exhortation  that  belongs  not  to  one  age,  but  to  all 
time.1"  2     "  Do  not  I  hate  them,  O  Lord,  that  hate 
thee :  and  am  not  I  grieved  with  those  that  rise  up 
against  me  ?  Yea,  I  hate  them  right  sore :    even  as 
though  they  were  mine  enemies."  3    It  has  been  truly 
said,    "An    identity    of   wishes   and   aversions,  this 
alone  is  true  friendship."     Certainly,  the  fear  of  the 
Lord  is  to  hate  evil.     Was  it  not  of  Dante  that  it 
was  said,  he  was  a  good  lover,  because  he  knew  how 
to  hate  ?    Some  words  of  Bishop  Thirlwall,  I  think, 
first  made  clear  to  me  the  weakness  and  flabbiness  of 
that  general  "  amiability,"  which  some  people  are  apt 
to  identify  with  Christian  charity, —  not  sufficiently  in 

1  Luke  ix.  55.  2  Davison  as  above. 

3  Ps.  cxxxix.  21,  22. 


116  USE  OF   HOLY  SCRIPTURE 

love  with  anything  to  hate  its  opposite.  Speaking 
of  Thackeray,  and  defending  him  from  the  charge 
of  being  cynical,  which  the  dulness  of  many  attrib- 
uted to  him,  Bishop  Thirlwall  said,  "  I  believe  that 
nobody  loved  more  everything  and  everybody  that 
was  worth  loving.  But  what  would  have  been  the 
value  or  merit  of  such  love  if  he  had  not  keenly  per- 
ceived and  felt  the  difference  between  that  which  was 
to  be  loved  and  that  which  was  to  be  hated,  or  had 
shut  his  eyes  to  the  dark  side  of  the  world  ?  " 1 

We  must  learn  to  distinguish  not  merely  between 
personal  injuries  (as  we  regard  them)  and  real  wrong- 
doing, but  also  between  the  evil  deed  and  the  evil 
doer.  Seeking  to  see  all  from  God's  point  of  view, 
we  shall  learn  to  love  the  sinner  while  we  hate  the 
sin  ;  to  hate  sin  —  all  sin  —  wherever  we  see  it,  and 
first  of  all,  where  we  are  most  responsible  for  it,  in 
ourselves ;  and  to  love  the  sinner,  not  with  the  love 
of  complacence,  but  with  that  love  of  pity  which 
moved  the  all  holy  God  to  give  His  only  begotten 
Son  for  and  to  the  fallen  world,  that  whosoever 
believeth  in  Him  should  not  perish  in  his  sin,  but, 
being  delivered  therefrom,  should  have  eternal  life.2 
Let  intelligent  Christians,  then,  join  in  these  denun- 
ciatory Psalms  without  scruple  of  conscience,  thank- 

1  Letters  Literary  and  Theological,  p.  243. 

2  John  iii.  16. 


THE   PSALTER  117 

ing  God  for  the  fuller  knowledge  and  the  higher 
standard  He  has  given  lis,  and  aiming  the  denuncia- 
tions (clothed  of  course  in  figurative  language) 
against  moral  evil,  all  that  contradicts  God's  will 
and  insults  His  sovereignty,  and  knowing  that  per- 
sonal beings  fall  under  the  woes  only  so  far  as  they 
wilfully  and  persistently  cling  to  and  wrap  them- 
selves in  the  evil  from  which  God,  the  Creator,  the 
Redeemer,  and  the  Sanctifier,  is  ever  seeking  to  dis- 
entangle them.  In  the  end  His  wrath  must  be 
revealed  (and  in  that  revelation  all  who  are  true- 
hearted  will  exult)  "against  all  ungodliness  and 
unrighteousness  of  men  who  hold  down  the  truth  in 
unrighteousness. ™ x  This  zeal  for  God's  honour,  this 
passionate  desire  for  righteousness,  are  as  much  feat- 
ures in  the  picture  of  the  true  worshipper  set  before 
us  in  the  Psalms  as  are  the  elements  of  meekness, 
penitence,  and  patient  suffering. 

To  conclude.  The  Psalms  we  value  and  recite  as 
utterances  of  the  human  soul  to  God  in  varying  cir- 
cumstances, and  with  varying  degrees  of  discernment 
as  to  the  manifold  ways  in  which  His  purposes  shall 
be  accomplished.  They  are  taken  up  by  our  Lord, 
the  perfect  man  ;  in  Him  they  find  their  highest  and 
deepest  meaning.  From  Him  we  receive  them,  and 
seek  to  use  them  with  His  intention  by  the  aid  of 

1  Rom.  i.  18 ;  Rev.  xL  17,  18,  xviii.  20,  xix.  2. 


118  USE   OF   HOLY   SCRIPTURE 

His  Spirit.  And  we  will  set  ourselves  to  become 
really  familiar  with  this  divinely  provided  manual  of 
devotion  (so  tender  and  so  strong),  to  know  our  way 
about  it,  and  where  to  turn  for  prayers  and  hymns 
suitable  for  different  experiences  and  needs,  for  psalms 
of  penitence  and  supplication,  of  praise  and  thanks- 
giving, of  instruction  and  of  colloquy  with  God. 
This,  my  brothers,  you  should  do  for  your  own  use, 
and  in  view  likewise  of  your  future  ministry  to  others, 
that,  through  his  knowledge  of  this,  as  of  other  parts 
of  Holy  Scripture,  "  the  man  of  God  may  be  com- 
plete, furnished  completely  unto  every  good  work " 
—  and  word.1 

i  2  Tim.  iii.  17. 


LECTURE  V 

THE  READING  OF  THE  OLD  TESTAMENT 

In  treating  of  the  reading  of  the  Old  Testament  in 
the  public  worship  of  the  Church  we  cannot  ignore 
a  considerable  change  of  front  among  scholars  and 
thoughtful  men  in  regard  to  the  Old  Testament,  or 
as  to  the  nature  of  the  methods  by  which  God's 
revelation  of  Himself  in  the  Old  Testament  has  been 
conveyed.1  This  changed  view  has  led  to  a  neglect 
of  private  reading  of  the  Old  Testament,  and  to 
questions  as  to  the  profitableness  of  its  use  in  public 
worship.  There  is  an  uncomfortable  feeling  abroad, 
which  we  shall  do  well  frankly  to  face.  Knowing 
that  the  traditional  authorship  and  dates  of  large 
portions  of  the  Old  Testament  are  questioned  (for 
conspicuous  instances  may  be  mentioned  Deutero- 
nomy and  the  Pentateuch  generally,  the  latter  part 

1  Sanday,  Oracles  of  God,  p.  7 ;  comp.  Ottley,  Aspects  of 
the  Old  Testament,  p.  7 ;  Kirkpatrick,  Div.  Library  of  the  Old 
Testament,  p.  88. 

119 


120  USE  OF   HOLY  SCRIPTURE 

of  Isaiah,  and  Daniel),  people  imagine  that  the  value 
of  the  books  and  their  religious  teaching  is  thereby 
impaired,  if  not  destroyed.  The  same  result  is  apt 
to  follow  in  many  minds  from  doubts  being  thrown  on 
the  historical  character  or  accuracy  of  several  books 
(again  to  take  conspicuous  instances,  Jonah,  Chroni- 
cles, Esther).  And  again  difficulties  are  occasioned 
by  the  imperfect  morality  shown  in  different  parts 
of  the  Old  Testament,  e.  g.>  in  the  stories  of  the 
patriarchs,  the  wars  of  extermination,  the  impreca- 
tory psalms.  The  facts  underlying  these  objections 
being  generally  acknowledged,  and  arguments  in 
denial  regarded  as  forced,  the  question  is  asked, 
What  is  the  good  of  our  reading  these  Old  Testa- 
ment books,  or  the  great  mass  of  them  ? 

By  way  of  reply  our  object  should  surely  be,  and 
I  feel  confident  we  can  attain  it,  to  offer  reasonable 
explanation  of  these  facts,  and  then  to  show  that 
rightly  understood,  instead  of  furnishing  valid  ob- 
jections to  reading  the  Old  Testament  Scriptures, 
they  point  to  distinct  advantages  afforded  by  the 
practice.1 

1  As  an  illustration  of  this  treatment  of  the  Bible,  I  would 
refer  (without  adopting  all  the  positions  there  taken)  to  An 
Introduction  to  the  Study  of  the  Scriptures  by  the  Bishop  of  Ripon, 
Dr.  Boyd  Carpenter,  in  The  Temple  Bible.  Comp.  the  Rev.  Dr. 
J.  Lewis  Parks's  lecture  on  "  Holy  Scripture  "  in  the  Churclir 
man's  League  Lectures,  Washington,  1902. 


THE  OLD  TESTAMENT  121 

(1)  First;  many  difficulties  are  at  once  forestalled 
when  we  recognize  that  the  revelation  which  we  have 
in  the  Old  Testament  of  God's  being  and  character, 
of  His  mind  and  purpose,  belongs  to  a  preparatory 
stage  of  His  self-manifestation,  given  7roXu/xepco?  ical 
iro\v Tpo7r<y?,  in  many  fragments  and  in  many  fashions, 
unto  the  fathers.1  In  the  very  imperfections  that 
mark  the  lives  of  His  servants  in  early  times,  and 
their  conceptions  of  divine  things,  we  see  an  illustra- 
tion of  God's  patience  and  consideration,  teaching 
men  as  they  were  able  to  receive  His  word,  leading 
them  on  gently  step  by  step  to  higher  levels  of 
thought  and  conduct.  This  thought  may  surely  be 
full  of  comfort  when  we  are  tempted  to  be  dis- 
couraged at  our  own  slow  progress  ;  it  should  serve 
likewise  as  a  pattern  for  our  dealing  with  others, 
whether  individuals,  classes,  or  races,  in  lower  stages 
of  spiritual  development.  It  can  hardly  be  necessary 
to  point  out  how  the  New  Testament  writers,  and 
our  Lord's  own  teaching,  recognized  this  condescen- 
sion and  adaptation  of  divine  teaching  to  the  actual 
needs  and  capacities  of  people  in  older  times.  In 
the  sermon  on  the  mount  what  "  was  said  to  them 
of  old  time"  (there  is  no  doubt  that  the  dative  gives 
the  right  translation  here)  is  distinctly  contrasted 
with  the  fuller,  deeper  teaching  which  Christ  gives 

i  Heb.  i.  I. 


122  USE  OF   HOLY  SCRIPTURE 

to  His  disciples,  in  no  way  contradicting  but  expand- 
ing the  old  precept  and  showing  the  reach  of  its 
spirit.1 

So  with  the  permission  for  divorce  given  in  the 
Mosaic  law  on  account  of  the  hardness  of  men's 
hearts.2  These  laws  were  all  on  an  upward  line  ; 
they  restrained  within  certain  limits  what  outside 
the  discipline  of  the  divine  school  was  far  more  un- 
bridled in  the  indulgence  of  passion  or  revenge  ;  they 
prepared  the  way  for  the  fuller  teaching  which  should 
be  given  in  more  advanced  classes  (so  to  speak)  of 
God's  scholars.  The  kindergarten  with  its  object 
lessons  and  baby  language  precedes  and  prepares  the 
way  for  the  inculcation  of  principles  to  those  who 
have  mastered  its  early  teaching.  Bishop  Gore  sums 
up  the  explanation  of  St.  Chrysostom  on  this  subject 
as  showing  that  "  it  is  the  very  merit  of  the  Old 
Testament  that  it  has  taught  us  to  think  things 
intolerable,  which  under  it  were  tolerated.11 3  In  the 
Book  of  the  Covenant,  Ex.  xx.  23 —  xxiii.  33, — 
next  to  the  Decalogue  itself  the  oldest  and  simplest 
of  the  codes  embodied  in  the  Pentateuch  —  the  law 
of  retaliation,  eye  for  eye  and  tooth  for  tooth,  was 

i  Matt  v.  21,  27,  33,  38,  43. 
2  Matt.  xix.  7,  8. 

8  Lux  Mundi  (12th  ed.),  p.  241.     See  Chrys.  Horn,  in  Matth. 
xvii.  5,  6.     (Montfaucon,  t.  vii.  pp.  262,  263.) 


THE   OLD  TESTAMENT  123 

probably  in  the  first  instance  a  mitigation  of  exist- 
ing practice ;  it  seems  to  have  meant  not  "  an  eye 
shall  be  exacted,""  but "  only  an  eye  may  be  exacted." 
And  "  side  by  side  with  this  principle,"  Dr.  Sanday 
points  out,  "we  have  the  germs  of  another  which 
was  destined  ultimately  to  supersede  it.  The  Chris- 
tian precept  is,  '  Love  your  enemies.'  But  a  distinct 
step  has  been  taken  towards  loving  one's  enemy  when 
it  is  laid  down  that  his  ox  or  his  ass  are  not  to  suffer, 
that  they  are  to  be  restored  to  him  when  thev  sro 
astray,  and  that,  enemy  though  he  is,  if  his  ass 
should  fall  under  its  burden  it  is  to  be  relieved. 
The  consideration  which  is  extended  to  an  enemy's 
chattels  may  soon  come  to  be  extended  to  himself."  * 
(2)  Closely  connected  with  the  plan  of  God,  made 
clear  by  a  study  of  the  Old  Testament  Scriptures, 
gradually  to  reveal  Himself  through  preparatory 
stages  up  to  the  full  disclosure  of  His  character 
and  mind  in  Christ,  is  the  thought  which  the  read- 
ing of  the  Old  Testament  should  constantly  bring 
home  to  us  of  the  enormous  debt  we  owe  to  the  life 
and  teaching  of  Jesus  Christ,  in  raising  our  standards 
and  illuminating  our  darkness.  We  are  so  accus- 
tomed to  the  radiance  of  Christianity  ;  it  has  become 
so  much  a  part  of  the  mental  and  moral  atmosphere 
we  continually  breathe,  that  we  do  not  realize  how 
1  Sanday,  Inspiration,  p.  182. 


124  USE  OF   HOLY  SCRIPTURE 

different  life  would  be  without  the  grace  and  truth 
that  came  by  Jesus  Christ.1  The  very  imperfections 
of  Old  Testament  religion,  its  crudities  in  worship 
and  limitations  of  thought,  the  weakness  and  im- 
potency  of  the  law  on  which  St.  Paul  continually 
dwelt,  —  all  that  sometimes  startles  us  in  reading 
its  sacred  books,  should  by  the  very  shock  we  feel 
help  us  to  recognize  how  great  are  the  special  gifts 
of  the  Christian  religion,  and  give  meaning  to  our 
Whitsuntide  preface  at  the  Eucharist,  wherein  we 
give  thanks  that  we  have  been  "brought  out  of 
darkness  and  error  into  the  clear  light  and  true 
knowledge  of  God  and  of  His  Son  Jesus  Christ.'" 
Is  it  not  for  lack  of  this  realization  of  what  we 
owe  to  Christianity  —  even  those  who  but  poorly  cor- 
respond with  its  teaching  —  that  persons  are  tempted 
to  take  up  with  various  un-Christian  theories  or 
philosophies,  —  Buddhism,  Theosophy,  or  Agnosti- 
cism? Rejoicing  in  the  security  and  refinements  of 
civilization,  which  are  really  due  to  Christian  influ- 
ence ;  accustomed  to  the  thought  of  God  as  a  gracious 
Father,  which  is  learned  from  His  Son's  revelation 
of  Him  ;  with  light  thrown  on  death  and  the  future 
world  by  Him  who  brought  life  and  immortality  to 
light,  —  they  take  these  blessings  as  a  matter  of 
course,  and  fondly  imagine  that  if  the  Christian  ele- 
1  See  Illingworth,  Reason  and  Revelation,  p.  154. 


THE   OLD  TESTAMENT  125 

ments  were  substracted  from  the  world's  life  and 
thought,  all  would  remain  much  as  before,  with  per- 
chance only  a  few  unnecessary  restrictions  on  thought 
or  conduct  removed.  In  the  complaint  of  God 
through  the  Prophet,1  "  They  knew  not  that  it  was 
I  who  healed  them ;  who  taught  Ephraim  to  walk, 
who  in  mercy  lifted  off  the  yoke1'1  of  bondage  to 
passion  and  greed  and  cruelty,  and  set  before  them 
the  wholesome  food  whereby,  albeit  all  uncon- 
sciously, their  life,  personal  and  collective,  has  been 
nourished  and  developed.  Alas,  denying  the  Son, 
they  are  bound  by  degrees  to  lose  the  knowledge  of 
the  Father  also  whom  He  declares.2  We  on  the 
contrary  will  protest,  "  Thou  hast  been  our  succour  : 
leave  us  not,  O  God  of  our  salvation."  3 

(3)  In  another  aspect  the  moral  teaching  of  the 
Old  Testament,  and  of  its  early  books,  is  of  the 
greatest  value,  in  that  they  set  before  us  examples  of 
great,  and  in  a  sense  of  isolated,  virtues,  that  could 
be  illustrated  better  in  early  times  than  when  life 
and  character  became  more  complex.  The  stories  of 
the  Old  Testament  worthies,  summarized  from  a  par- 
ticular point  of  view  in  the  eleventh  chapter  of 
Hebrews,  fasten  attention  on  great  outshining  points 
of  character.     The  faith  of  Abraham  and  his  will- 

i  Hos.  xi.  3.  2  i  john  iL  23. 

3  Ps.  xxvii.  11. 


126  USE   OF   HOLY  SCRIPTURE 

ingness  at  what  he  supposed  to  be  God's  word  to 
sacrifice  his  son,  the  dutifulness  of  Isaac  as  son  and 
husband,  the  purity  and  unselfishness  of  Joseph,  the 
generosity  of  David,  the  unworldliness  of  Daniel,  — 
all  are  exhibited  on  a  large  scale,  as  was  possible  in 
simple  days,  and  as  prominent  characteristics  are 
seen  in  the  conduct  of  children.  It  is  by  fastening 
on  these  leading  points  in  characters  drawn  large  and 
with  a  free  hand,  that  we  gain  the  real  help  which 
much  of  the  Old  Testament  is  intended  to  afford. 

Specially  attractive  as  these  stories  are  for  children 
in  years,  they  are  no  less  valuable  for  children  in  the 
faith,  for  persons  or  nations  in  lower  stages  of  re- 
ligious development.  One  can  well  imagine  that  the 
stories  of  the  patriarchs  or  of  characters  in  the  his- 
torical books  (the  works  of  the  "  former  prophets  ") 
might  be  most  suitable  for  the  instruction  of  cate- 
chumens in  many  mission  fields,  leading  up  to  the 
more  subtle  and  complex  ethical  and  spiritual  teach- 
ings of  the  New  Testament,  as  natural  virtues  must 
ever  be  the  foundation  of  those  which  are  called 
supernatural.  For  many  in  our  ordinary  congrega- 
tions I  am  sure  the  Old  Testament  stories  afford  a 
most  helpful  stepping-stone  to  higher  things,  having 
that  link  with  common  life  —  both  personal  and 
national  —  which  they  do  not  so  readily  grasp  in  the 
New  Testament. 


THE   OLD  TESTAMENT  127 

(4)  Again,  we  must  never  forget  that  the  Old 
Testament  Scriptures  still  have  their  part  to  play  in 
the  insistence  on  that  side  of  God's  revelation  which 
is  specially  emphasized  in  the  older  books  of  the 
Bible.  The  holiness  of  God,  His  hatred  of  evil,  the 
sureness  of  His  judgments  on  wrong-doing  —  while 
all  this  is  clear  in  the  teaching  of  our  Lord  and  His 
apostles,1  it  was  specially  the  function  of  the  Law 
and  the  Prophets  to  enforce  these  truths.2  They 
belong  especially  and  necessarily  to  the  fundamental 
instruction,  without  which  the  aspects  of  God's  char- 
acter later  revealed  would  almost  certainly  be  misin- 
terpreted. The  Law,  in  the  widest  sense,  was  and  is 
still  the  iraiSaywyo^,  the  tutor  to  give  preliminary 
instruction  that  man  may  be  prepared  for  the  higher 
teaching  of  Christ.3  The  recognition  of  God's  re- 
quirements, the  sense  of  our  need  both  of  forgive- 
ness for  sins  and  failures,  and  of  help  to  correspond 
with  His  commands,  these  convictions  must  be  brought 
home,  and  that  continually,  if  Christ's  offers  of  par- 
don and  grace  are  to  be  appreciated.     "  The  preach- 

1  Matt,  xxiii.  23-33 ;  Mark  ix.  42-48  ;  Rom.  ii.  2-9  ;  2  Thess. 
i.  6-9  ;  Rev.  vi.  14-17,  xxi.  8,  27. 

2  Heb.  xii.  18-29. 

8  Gal.  iii.  24.  See  a  sermon  (xii)  on  "  The  Tutorial  Office  of 
the  Jewish  Law  "  in  Dr.  Liddon's  Sermons  on  Some  Words  of  St. 
Paul,  and  another  on  the  same  subject  ("The  Law  and  the 
Gospel ")  in  an  Advent  course  (1880),  published  under  the  title 
Present  Church  Troubles. 


128  USE   OF  HOLY  SCRIPTURE 

ing  of  the  cross  *"  has  often  been  fruitless  because 
the  divine  order  has  not  been  observed.  The  New 
Testament  has  been  practically  placed  before  the  Old 
Testament.  St.  John  Baptist,  the  preacher  of  re- 
pentance, has  not  prepared  the  way  for  Christ.  The 
conviction  of  sin  should  have  preceded  the  pointing 
to  the  Lamb  of  God  who  taketh  away  the  sin  of 
the  world. 

Moreover,  our  Lord's  use  of  the  Old  Testament  in 
reply  to  the  temptations  of  the  evil  one  shows  that 
for  the  most  advanced  in  the  service  of  God  the  old 
Scriptures  have  still  their  practical  value,  as  belong- 
ing to  the  sword  of  God's  word  which  the  Spirit 
provides,  whereby  the  crafty  insinuations  and  fal- 
lacious subtleties  of  the  father  of  lies  should  be 
pierced  and  exposed.  To  each  of  the  suggestions 
recorded  in  our  Lord's  narrative  of  the  Tempta- 
tion, Christ  replied  by  a  quotation  from  Deuter- 
onomy, "  It  is  written,  Man  shall  not  live  by  bread 
alone,  but  by  every  word  that  proceedeth  out  of  the 
mouth  of  God ; "  "  It  is  written,  Thou  shalt  not 
tempt  (i.  e.,  wrongly  put  to  the  test)  the  Lord  thy 
God ; 11  "  It  is  written,  Thou  shalt  worship  the  Lord 
thy  God,  and  Him  only  shalt  thou  serve."1     The 

1  Matt.  iv.  3-10 ;  Luke  iv.  3-10.  The  author  may  be  allowed 
to  refer  to  his  Baldwin  Lectures,  Christ's  Temptation  and  Ours, 
pp.  81-83. 


THE   OLD  TESTAMENT  129 

old  words  addressed  to  Israel,  since  they  proclaim 
fundamental  truths,  have  a  universal  application, 
and  last  on  for  ever.  They  belong  to  all  sons  of 
men,  and  to  the  Son  of  man.  This  of  course  is  but 
a  sample  (but  it  is  evidently  intended  to  be  this) 
of  the  way  in  which  we  should  store  up  for  use  the 
exhortations,  and  promises,  and  warnings  of  the 
older  Scriptures  as  we  read  them  in  private  or  in 
public. 

(5)  "  The  old  lesson-book,"  as  has  been  said,  "  is 
not  to  be  thrown  away,  or  kept  merely  as  an  archaeo- 
logical curiosity.  It  is  to  be  re-studied  in  the  light 
of  the  further  revelation  of  Christ's  life  and  teaching 
and  work." l  This  is  true.  It  is  also  to  be  remem- 
bered that  a  knowledge  of  the  Old  Testament  is 
necessary  to  a  right  understanding  of  the  New  Testa- 
ment. "  It  may  safely  be  said,  that  either  the  Old 
without  the  New  Testament,  or  the  New  without 
the  Old  were  equally  an  enigma.  The  two  are 
mutually  interpretative."2  Much  of  the  language 
of  the  New  Testament  would  be  unintelligible,  or 
liable  to  misapprehension,  without  the  key  which  the 
Old  Testament  supplies ;  for  instance,  the  whole 
region  of  thought  (as  well  as  the  separate  expressions) 
concerning  sacrifice.     The  proclamation  of  our  Lord 

1  Kirkpatrick,  Library  of  the  Old  Testament,  p.  113. 

2  Freeman,  Principles  of  Divine  Service,  vol.  i.  p.  344. 

9 


130  USE  OF  HOLY  SCRIPTURE 

as  the  Lamb  of  God  which  taketh  away  the  sin  of 
the  world,1  His  giving  His  life  a  ransom  for  many,2 
the  blood  of  the  new  covenant,3  and  the  sprinkling 
of  the  blood  of  Jesus  Christ,4  the  conception  of  Him 
as  the  high  priest  who  enters  within  the  veil ; 5  all 
these  expressions  (which  I  purposely  take  from  dif- 
ferent portions  of  the  New  Testament,  and  which  will 
be  recognized  as  mere  samples  of  its  constant  lan- 
guage) would  be  meaningless  without  familiarity  with 
the  Old  Testament  ceremonies  or  prophecies  which  it 
is  claimed  are  fulfilled  in  Christ  our  Lord. 

In  the  Old  Testament  we  see  heathen  ideas  of 
sacrifice  elevated  and  purged,6  and  so  a  preparation 
made  for  the  spiritual  conception  of  Obedience  as 
the  only  true  and  acceptable  sacrifice,  taught  in  the 
New  Testament  and  realized  in  our  Lord  Jesus 
Christ,7  who  both  offers  Himself  without  spot  to 
God,  an  offering  of  sweet  savour  on  behalf  of  all,8 
as   their   Representative   and    Leader,    and   by    the 


1  John  i.  29. 

2  Matt.  xx.  28  ;  Mark  x.  45. 

3  Luke  xxii.  20. 
«  1  Pet.  i,  2. 

0  Heb.  iv.  14,  vi.  20,  x.  21. 

6  See  Bishop  Moorhouse,  Teaching  of  Christ,  pp.  11-19,  and 
C.  F.   Burney  in  Oontentio  Veritatis,  p.  180. 
'  Heb.  x.  5-10 ;  Phil.  ii.  8. 
e  Eph.  v.  2. 


THE   OLD  TESTAMENT  131 

communication  of  His  life,  represented  by  His  blood,1 
enables  His  disciples  with  ever-increasing  reality  to 
offer  themselves  to  the  Father,  along  with  Him  their 
Head,  as  a  holy  and  living  sacrifice,  their  reasonable 
service.2 

(6)  Having  thus  rapidly  glanced  at  some  of  the 
chief  purposes  for  which  the  Old  Testament  is  read 
in  the  Christian  Church,  and  having  seen  its  profit- 
ableness for  "teaching,  for  reproof,  for  correction, 
for  instruction  in  righteousness," 3  we  are  in  a  posi- 
tion to  see  how  little  the  results  of  critical  study 
interfere  with  the  legitimate  use  of  the  old  Scriptures. 
The  time  is  past  (we  may  thankfully  acknowledge) 
when  "  it  did  not  seem  possible  to  be  critical  and  yet 
reverent,  devout  and  yet  candid."4  Let  us  consider 
in  this  light  some  results  generally  (not  universally) 
acknowledged,  of  sober  criticism  as  distinct  from  the 
guesses  of  individual  speculation. 

(a)  Does  it  make  any  difference  for  the  moral  and 
religious  teaching  of  Deuteronomy,  for  such  purposes 
as  those  for  which  (as  we  have  seen)  Christ  used  the 
book  in  the  Temptation,  if  we  regard  the  book  as 
containing  not  what  Moses  actually  said  on  the  plains 

1  See  the  Note  on  "  The  idea  of  Christ's  Blood  in  the  New 
Testament "  in  Westcott's  Epistles  of  St.  John,  p.  34 

2  Rom.  xii.  1.     See  note  on  p.  104. 
8  2  Tim.  hi.  16. 

4  Sanday,  Oracles  of  God,  p.  13. 


132  USE  OF   HOLY  SCRIPTURE 

of  Moab,  but  admonitions  conceived  in  the  spirit  of 
Moses  and  first  addressed  to  the  men  of  Manasseh's 
or  Josiah's  time?1  "The  modern  critical  theory 
does  not  regard  Deuteronomy  as  a  '  pious  forgery ,  or 
'fiction'  [as  is  sometimes  supposed].  The  writer 
makes  use  of  an  older  legislation,  and  reformulates  it 
in  accordance  with  the  needs  of  his  times.  The 
antiquity  of  the  great  bulk  of  the  laws  of  Deuter- 
onomy can  be  proved ;  while  such  laws  as  are  really 
new  are  but  the  logical  and  consistent  development 
of  Mosaic  principles."2 

(b)  If  it  should  be  proved  (as  is  now  supposed  with 
great  probability)  that  the  Levitical  law  as  we  have 
it  belongs  to  the  time  of  the  Return  from  the  Cap- 
tivity, and  is  a  manual  of  priestly  directions  for  the 
second  Temple,  this  would  in  no  way  interfere  with 
its  value  as  setting  forth  in  symbolic  form  great  laws 
of  sacrifice,  which  were  perfectly  realized  in  our  Lord 
Jesus  Christ.  Mosaic  institutions  of  sacrifice,  which 
were  themselves  probably  modifications  of  existing 
Semitic  customs,  might  well  be  developed  and  elab- 
orated, as  their  inner  meaning  was,  under  the  con- 

1  Kirkpatrick,  Library  of  tJie  Old  Testament,  pp.  46,  47.  The 
internal  evidence  for  the  late  date  of  Deuteronomy  is  well  given, 
and  in  a  way  that  the  English  reader  can  appreciate  it,  in 
Batten's  The  Old  Testament  from  the  modem  point  of  view,  ch.  iii. 

2  Burney  in  Contentio  Veritatis,  p.  203. 


THE  OLD  TESTAMENT  133 

tinual  teaching  of  the  Spirit  of  God,  more  and  more 
perceived.1 

(c)  The  case  is  much  the  same  with  the  grouping 
of  writings  by  different  authors  under  the  name  of 
some  great  master,  like  Isaiah  or  Zechariah.  Mod- 
ern ideas  of  literary  propriety  were  not  then  preva- 
lent, especially  in  the  delivery  of  God's  word.  The 
prophet  counted  for  little  ;  the  message  was  every- 
thing.2 Why  should  it  not  be  so  with  us  who  hear 
and  read  ? 

i  a  \ye  can  recognize  in  our  Pentateuch  different  strata  of 
priestly  and  ceremonial  laws.  They  have  come  down  to  us 
from  different  periods  of  the  history.  When  we  once  grasp  this 
idea  firmly,  we  see  that  it  would  be  as  much  a  mistake  to  affirm 
that  the  Priestly  Laws  were  created  en  bloc  in  the  days  of  the 
Exile  or  of  Ezra,  as  to  maintain  that  they  had  been  promulgated, 
in  the  form  in  which  they  have  come  down  to  us,  in  the  days  of 
Moses. "  —  Bishop  H.  E.  Ryle,  Canon  of  tlie  Old  Testament, 
pp.  27,  28. 

2  Archbishop  Benson,  Third  Visitation  Charge  at  Canter- 
bury, Fishers  of  Men,  p.  89.  "  The  authorship  of  the  Books  is 
sometimes  spoken  of  as  of  supreme  importance.  But  is  it 
essential  that  I  should  know  the  author  ?  Is  it  on  that  or  is  it 
on  the  contents  of  the  treatise  that  my  faith  hangs  ?  I  do  not 
know  the  author  of  the  Epistle  to  the  Hebrews.  Every  at- 
tempt to  fix  him  is  beset  with  difficulties.  Yet  that  book  is 
the  bridge  between  the  Old  and  the  New  Testament,  and 
no  position  or  name  of  writer  could  strengthen  it.  I  have 
no  doubt  that  St.  John  the  Apostle  wrote  the  fourth  Gospel, 
but  if  I  thought  some  other  had  composed  it,  I  should  have  one 
more  surprising  genius  to  admire  with  veneration,  but  it  would 
not  diminish  the  value  of  his  Christ,  of  the  Life  and  Light  of 
the  world. " 


134  USE   OF   HOLY   SCRIPTURE 

"  Let  it  not  trouble  you  whether  the  writer  be  of  weight  or  no, 
Whether  his  name  be  great  or  small, 

But  let  the  love  of  simple  truth  draw  you  to  read  your  book. 
You  must  not  ask  who  said  it, 
But  what  is  said  —  attend  to  that. 
God's  truth  remains  for  ever  though  men  pass  away, 
And,  without  caring  for  the  person  of  the  writer, 
God  speaks  to  us  in  many  ways. " 1 

(d)  Once  more  ;  if  portions  of  the  Old  Testament 
that  had  been  commonly  regarded  as  historical  are 
now  seen  to  be  dramatic  like  Job,  or  in  part  alle- 
gorical like  Jonah  or  some  of  the  early  chapters 
of  Genesis,2  or  in  part  to  idealize  history  like  the 
Chronicles,  reading  back  into  the  events  of  earlier 
days  something  of  the  writer's  own  time  and  views, 
and  so  colouring  the  narrati  ve 3 :  do  such  positions, 
if  accepted,  make  the  Old  Testament  Scriptures 
less  valuable  for  their  religious  purpose,  to  make  us 
wise  unto  salvation,  "to  teach  us  about  man  and 
his  need  of  Christ,  about  God  and  His  purpose  for 
humanity,  about  the  conditions  of  acceptable  wor- 
ship and  the  attainment  of  perfect  character  ?  "  4 

1  Imitation  of  Christ  (Musica  Ecclesiastiea),  i.  v. 

2  On  the  probable  origin  of  these  stories  as  selected  and 
purged  pre-historic  legends,  and  on  their  religious  significance, 
see  The  Early  Narratives  of  Genesis,  by  Bishop  H.  E.  Ryle. 

3  For  a  careful  examination  and  estimate  of  the  Chronicles 
see  ch.  xii  of  Driver's  Introduction  to  the  Literature  of  the  Old 
Testament. 

4  Ottley,  Aspects  of  the  Old  Testament,  pp.  48,  49. 


THE   OLD  TESTAMENT  135 

The  writers  of  the  Old  Testament  (it  must  always 
be  kept  in  mind)  do  not  profess  to  be  narrating, 
like  the  apostles,  what  they  themselves  have  seen  and 
heard.  The  writer  of  Genesis,  for  instance,  (at  what- 
ever date)  makes  no  claim  to  have  been  an  eye- 
witness of  the  Creation,  the  Fall,  or  the  Flood. 
The  "former  prophets"  wrote  their  stories  of  the 
Judges  and  the  Kings,  not  as  annalists  (to  whom  in- 
deed they  frequently  refer  readers  who  desire  more 
detailed  accounts)  but  (as  the  very  title  given 
them  by  the  Jews  implies)  from  a  religious  stand- 
point, tracing  God's  hand  in  the  history,  pointing 
continually  to  its  moral  lessons. 

Would  the  play  of  Macbeth  be  thought  less 
valuable  as  a  study  of  character  because  Shakespeare 
built  on  and  around  the  traditional  story  of  the 
person  many  incidents  not  actually  historical  ? 
"  That  which  is  really  important  is  that  the  nar- 
rator has  handed  down  a  conception  of  man's  rela- 
tionship to  God  which  commends  itself  to  the  human 
conscience  in  all  time,  and  lays  the  basis  for  moral 
and  spiritual  progress.  He  is  a  prophet,  inasmuch 
as  his  mission  is  to  convey  to  the  world  the  mind 
and  purpose  of  God  with  regard  to  man.  Whether 
in  developing  his  theme  he  confines  himself  to  facts 
of  history  or  draws  to  some  extent  upon  his  im- 
agination is  a  question  of  subordinate  importance, 


136  USE   OF   HOLY   SCRIPTURE 

interesting  the  historian  rather  than  the  religious 
thinker."  1 

In  the  same  way  we  may  well  believe  that  in 
the  intercourse  described  between  God  and  man  the 
organ  of  vision  may  often  have  been  the  eye  of  the 
spirit  and  not  the  bodily  eye.  Most  of  us,  I  sup- 
pose, have  been  accustomed  to  think  this  must  have 
been  the  case  with  the  sights  beheld  and  the  voices 
heard  by  St.  John  in  Patmos.2 

"  The  testimony  of  Jesus  is  the  spirit  of  prophecy ," 
and  this  testimony  is  given  in  manifold  ways  as  with 
manifold  decrees  of  clearness.3 


-& 


1  "  The  Permanent  Religious  Value  of  the  Old  Testament," 
by  C.  F.  Burney,  in  Contentio  Veritatis,  pp.  174,  175. 

2  Sanday,  Oracles  of  God,  p.  49. 

3  Rev.  xix.  10.  See  The  Old  Testament  as  an  Essential  Part  of 
the  Revelation  of  God,  by  W.  Lock,  Warden  of  Keble  College,  in 
"  Oxford  House  Papers,"  3rd  series.  "  In  Bishop  Butler's  words, 
'  The  general  design  of  Scripture  is  to  give  us  an  account  of  the 
world  as  God's  world'  {Analogy,  n.  c.  vii) ;  and  therefore  the 
Church  has  carried  the  Old  Testament,  no  less  than  the  New,  to 
Gentile  nations  as  well  as  to  the  Jews.  She  admits  that  the  Old 
is  always  subordinate  to  the  New  ;  she  supplies  in  her  Creed  a 
guide  to  the  central  teaching  of  both  Old  and  New ;  but  she 
puts  both  into  the  hands  of  her  converts.  And  the  Old  Testa- 
ment justifies  her  trust  no  less  than  the  New.  The  missionary 
finds  in  it  guidance  for  dealing  with  elementary  stages  of  civ- 
ilisation ;  the  mother  finds  simple  stories  by  which  her  child's 
faith  and  courage  are  awakened,  —  the  preacher,  an  inexhausti- 
ble store  of  character,  true  to  life  and  revealing  moral  truth  in 
every  page  ;  the  religious  soul  finds  in  the  Psalms  all  the  ex- 


THE  OLD  TESTAMENT  137 

(7)  The  newer,  and  I  venture  to  say  the  more 
scholarly,  way  of  regarding  the  Old  Testament  may 
involve  the  surrender  of  cherished  ideas ;  it  will  re- 
quire more  research  and  greater  pains  on  our  part  as 
students  and  as  teachers.  From  all  this  we  must  not 
shrink.  We  shall  find  a  gain  far  more  than  compen- 
sating for  any  loss  we  suffer.  Sober  criticism  will  be 
found  the  ally,  and  not  the  enemy,  of  theology  and 
religion.1 

(a)  We  shall  gain,  for  instance,  a  more  vivid  real- 
ization both  of  the  Old  Testament  writers  and  of 
their  message,  as  we  come  to  understand  their  actual 
circumstances.      Robertson     Smith    helpfully    says, 


pression  that  it  needs  of  faith  and  hope  and  penitence  ;  the 
pious  student  turns  back  from  the  revelations  of  the  New  Tes- 
tament, and  finds  foreshadowings,  hints,  types,  of  the  Incar- 
nation or  the  Cross  in  details  of  the  earlier  narrative.  Just  as 
when  we  know  the  issue  of  a  drama,  we  turn  back  and  find 
hints  of  the  issue  where  we  had  not  noticed  them  in  our  first 
reading ;  or,  as  the  biologist  who  knows  the  final  structure  of 
an  animal  can  interpret  the  meaning  of  each  line  or  curve  in 
the  embryo  ;  so  he  who  knows  the  meaning  of  the  revelation 
of  the  Gospel,  can  find  traces  of  similar  truths  in  the  earlier 
Scriptures,  nay,  finds  the  same  truth  there  — the  Presence  of 
One  God  ever  working  for  one  end,  the  redemption  of  man."  — 

p.  102. 

i  Kirkpatrick,  Library  of  the  Old  Testament,  pp.  x  and  23.  I 
should  like  to  refer  to  some  singularly  helpful  "  Parish  Clergy- 
man's Thoughts  about  the  Higher  Criticism,"  by  the  Rev. 
G.  S.  Streatfeild,  in  The  Expositor  for  December,  1902. 


138  USE   OF  HOLY  SCRIPTURE 

"  Every  word  of  God  is  spoken  for  all  time,  but 
every  word  none  the  less  was  first  spoken  to  a 
present  necessity  of  God's  people.""1  Prof.  George 
Adam  Smith's  Book  of  the  Twelve  Prophets  must 
with  many  have  brought  life  and  reality  to  what 
before  were  pale  and  shadowy  figures.  Dr.  Sanday 
well  says  with  reference  to  these  and  other  such 
studies  :  "  Isaiah  and  Hosea  and  Jeremiah  no  longer 
walk  in  a  limbus  Patrum,  but  we  see  them  as  they 
were  among  the  forces  by  which  they  were  actually 
surrounded.  We  see  what  they  were  as  men  ;  we 
see  what  they  were  as  exponents  of  a  message  from 
God;  we  see  the  grand  and  glorious  ideas  which 
stirred  within  them  in  all  their  richness  and  ful- 
ness, conditioned,  yet  not  wholly  conditioned,  by  the 
world  of  thought  and  act  in  which  they  moved. 
We  see  these  ideas  linking  themselves  together, 
stretching  hands  as  it  were  across  the  ages,  the 
root-principles  of  the  Old  Testament  running  on 
into  the  New,  and  there  attaining  developments 
which  may  have  been  present  to  the  Divine  Mind 
—  though  they  cannot  have  been  present  to  the 
human  instruments  whose  words  went  and  came  at 
its  prompting."2 

1  Old  Testament  in  Jewish  Church,  p.  99. 

2  Oracles  of  God,  pp.  120,  121. 


THE   OLD  TESTAMENT  139 

(b)  I  have  already  pointed  to  the  heightening  of 
the  sense  of  God\s  patience  and  of  the  resourceful- 
ness of  His  revelation  in  its  adaptation  to  varying 
circumstances,  to  which  the  critical  study  of  the 
earlier  Scriptures  leads.  I  may  here  quote  the  words 
of  Bishop  Westcott  with  reference  to  the  three- 
fold division  of  the  Old  Testament  Scriptures,  as 
representing  progressive  stages  in  Israel's  training : 

"The  triple  division  of  the  Old  Testament  is 
itself  not  a  mere  accidental  or  arbitrary  arrange- 
ment, but  a  reflection  of  the  different  stages  of 
religious  development  through  which  the  Jewish 
nation  passed.  The  Law  is  the  foundation  of  the 
whole  revelation,  the  special  discipline  by  which  a 
chosen  race  was  trained  from  a  savage  wilfulness 
to  the  accomplishment  of  its  divine  work.  The 
Prophets  portray  the  struggles  of  the  same  people 
when  they  came  into  closer  connexion  with  the  king- 
doms of  the  world.  The  Hagiographa  carry  the 
divine  lesson  yet  further,  and  show  its  working  in 
the  varying  phases  of  individual  life,  and  in  rela- 
tion to  the  great  problems  of  thought  and  feeling, 
which  present  themselves  by  a  necessary  law  in  the 
later  stages  of  civilization.11 1 

1  Smith's  Dictionary  of  the  Bible,  vol.  i.  p.  501,  art.  "Canon 
of  Scripture." 


140  USE   OF   HOLY   SCRIPTURE 

(c)  While  a  re-arrangement  of  Old  Testament 
books,  and  a  re-adjustment  of  ideas  concerning  some 
of  them,  will  doubtless  occasion  temporary  disquiet 
in  a  good  many  minds,  it  will  be  found  that,  through 
these  very  processes  which  at  first  excite  suspicion, 
serious  historical  difficulties  and  contradictions  are 
explained.1  As  an  example  one  may  refer  to  the 
conduct  of  eminent  servants  of  God,  like  Samuel  and 
Elijah,  and  to  the  general  and  unreproved  disregard 
of  precepts  concerning  sacrifice  throughout  the  times 
of  the  Monarchy,  inexplicable  if  the  full  Levitical 
law  had  been  given  by  God  through  Moses.2 

((7)  The  later  date  now  commonly  given  to  the 
Levitical  law  and  to  a  large  portion  of  the  Psalter 
points  (as  has  been  already  said)  to  a  wider  and 

1  See  Sanday,  Inspiration,  at  the  end  of  lect.  ii.  He  sum- 
marizes the  crucial  points  in  critical  theories  of  the  Old  Testa- 
ment as  follows,  accepting  them  with  a  sense  of  gain  rather  than 
of  loss: 

General  :  (1)  The  untrustworthy  character  of  Jewish  tradi- 
tions or  conjectures  as  to  authorship  unless  confirmed  by  internal 
evidence  ; 

(2)  The  composite  character  of  many  books  ; 

Particular  :  (3)  The  presence  in  the  Pentateuch  of  a  consid- 
erable element  which  in  its  present  shape  is  not  earlier  than  the 
Captivity ; 

(4)  The  composition  of  Deuteronomy  not  long  before  its 
promulgation  by  King  Josiah,  b.  c.  621. 

2  See  Robertson  Smith,  Old  Testament  in  Jewish  Church,  lect. 
ix,  "  The  Law  and  the  History  of  Israel  before  the  Exile." 


THE  OLD  TESTAMENT  141 

more  continual  inspiration  of  Israel,  a  more  helpful 
and  encouraging  conception  than  that  which  prac- 
tically concentrated  divine  teaching  on  a  few  pre- 
eminent servants  of  God.  "  The  great  Lawgiver, 
who  was  the  founder,  became  also  the  personifica- 
tion of  Hebrew  legislation,  as  David  was  of  the 
poetry,  and  Solomon  of  the  wisdom  of  Israel,  and, 
it  may  be  added,  as  Solon  was  of  Athenian  legisla- 
tion." l 

(e)  Above  all,  the  religious  standpoint  of  the  Old 
Testament  writers  is  emphasized,  especially  as  it  is 
seen  in  the  use  made  (by  the  inspiration  of  selection) 
of  existing  traditions,  which  are  purified  from  their 
grossness  and  the  errors  that  would  affect  their  re- 
ligious influence.  Compare  the  Scriptural  accounts 
(there  are  probably  two  woven  together) 2  of  the 
Deluge  with  the  Chaldee  story,  and  the  contrast  will 
be  evident.  The  polytheism  of  the  older  story, 
with  its  representation  of  the  disaster  as  due  to  the 
whimsical  caprice  of  rival  deities,  is  replaced  by  the 
representation  in  Genesis  of  the  Flood  as  a  manifes- 
tation of  the  anger  of  the  holy  Creator  at  the  cor- 
ruption of  mankind.     Comparing  the  Hebrew  and 

1  Bishop  H.  E.  Ryle,  Canon  of  tlie  Old  Testament  (2nd  ed.), 
p.  32. 

2  See  chh.  xvi  and  xviii  in  The  Book  of  Genesis  in  the  light  of 
modern  knowledge,  by  the  Rev.  Elwood  Worcester. 


142  USE   OF   HOLY  SCRIPTURE 

the  Assyro-Babylonian  narratives  of  the  Flood,  one 
cannot  fail  to  observe,  as  Bishop  Ryle  sums  it  up, 
"  the  contrast  between  the  cuneiform  picture  of  the 
deities,  some  angry,  some  interceding,  some  fright- 
ened, some  summoning  the  storm,  others  fleeing  from 
it ;  and  the  Hebrew  picture  of  the  God  of  heaven 
and  earth,  who  alone  inflicts  the  calamity  as  a  pun- 
ishment, alone  abates  it,  and  alone  is  the  deliverer  of 
Noah  and  his  family."  J 

Enough  has,  I  trust,  been  said  to  vindicate  the 
Church's  practice  of  reading  in  the  proper  and  daily 
lessons  the  Old  Testament  Scriptures  as  well  as,  and 
along  with,  those  of  the  New  Testament.  The  first 
lesson  sometimes  in  its  contrast  with  the  teaching  of 
the  second  lesson,  more  often  in  its  preparation 
therefor,  will  be  not  less  profitable  in  our  day  and 
with  our  clearer  knowledge  of  the  origin  and  com- 
position of  the  older  Scriptures,  than  when  these 
were  less  critically  examined,  and  less  intelligently, 
though  certainly  most  devoutly  studied.  This  does 
seem  to  be  required,  that  the  people  of  our  con- 
gregations should  be  carefully  and  tenderly,  but 
frankly,  taught  in  sermons  and  expositions  (about 
which  I  hope  to  say  more  in  the  concluding  lecture) 
the  ascertained,  or  even  the  really  probable,  facts 
1  Early  Narratives,  p.  115. 


THE  OLD  TESTAMENT  143 

(such  as  I  have  referred  to  in  these  lectures)  about 
the  character  of  the  Old  Testament ;  and,  where  the 
teacher  is  qualified  to  do  so,  about  the  structure  of 
its  books.  So  also  with  the  New  Testament.  Thus 
objections  and  difficulties  may  be  removed,  or,  better, 
their  sting  withdrawn  by  anticipation. 

Speaking  on  this  subject  at  the  last  Church  Con- 
gress in  England,  Dr.  Kirkpatrick,  to  whose  words  I 
have  frequently  referred,  said  :  — 

"  New  modes  of  thought,  more  searching  methods 
of  literary  and  historical  investigation,  fresh  discov- 
eries of  science  and  archaeology  must  necessarily 
affect  and  modify  the  interpretation  of  the  Bible. 
The  clergy  are  in  duty  bound  to  endeavour  to  un- 
derstand the  methods  of  criticism,  to  estimate  the 
validity  of  its  results,  and  to  consider  how  these 
results,  if  true,  must  affect  their  teaching.  For  if 
those  methods  are,  generally  speaking,  sound;  if 
those  results  are,  to  any  considerable  extent,  valid ; 
readers  of  the  Bible  must  be  gently  and  gradually 
prepared  to  accept  them.  The  responsibility  laid 
upon  the  teachers  of  the  present  generation  is  to 
guide  those  entrusted  to  their  care  through  the 
inevitable  dangers  of  a  time  of  change ;  to  show 
that  the  Bible  is  not  less  the  Word  of  God  be- 
cause we  are  forced,  in  the  light  of  modern  research, 
to  acknowledge  that  it  does  not  possess  many  char- 


144  USE   OF   HOLY   SCRIPTURE 

acteristics  which  it  was  once  believed  to  possess,  and 
which  have  come  to  be  regarded  as  essential  notes  of 
a  record  of  Divine  revelation  ;  to  explain  how  its 
religious  value  is  not  diminished,  but  increased,  by  a 
courageous  treatment  of  it  in  the  light  of  fuller 
knowledge.  The  clergy  who  are  to  teach  must 
teach  themselves ;  they  have  promised  to  be  diligent 
in  such  studies  as  help  to  the  knowledge  of  Holy 
Scripture ;  and  some  knowledge  of  modern  criticism 
is  indispensable,  partly  that  they  may  avoid  basing 
the  truth  of  Christianity  upon  insecure  foundations, 
and  defending  positions  which  they  will  presently  be 
forced  to  abandon ;  partly  that  they  may  not  be 
guilty  of  ignoring  new  light  upon  the  meaning  of 
Scripture  which  God  intends  should  be  thrown 
by  the  progress  of  modern  thought." 1 

i  The  Guardian,  Oct.  15,  1902,  p.  1472. 


LECTURE   VI 

SOME  PRACTICAL  SUGGESTIONS 

Our  concluding  lecture  will  be  more  varied  in  the 
matter  which  it  discusses  than  those  which  have 
preceded,  in  each  of  which  one  special  department  of 
the  general  subject  wras  under  consideration.  Here 
I  must  attempt  in  part  to  supplement  what  has  been 
already  said,  and  more  particularly  to  make  some 
practical  suggestions  in  reference  to  the  use  of  Holy 
Scripture  in  the  public  worship  of  the  Church. 

1.  First  by  way  of  supplement,  after  a  fuller 
treatment  of  the  regular  offices  for  the  Eucharist 
and  for  Morning  and  Evening  Prayer,  a  few  words 
may  be  said  concerning  the  use  of  Scripture  in  the 
occasional  services.  In  the  plentiful  provision  of 
lessons  in  the  Anglican  rite  we  see  the  desire  to  show 
Scriptural  warrant  for  every  ministration,  as  the 
continual  exhortations  were  designed  to  explain  the 
meaning  of  the  services  now  said  in  the  vernacular. 
These  exhortations  after  three  centuries  may  well  be 

10  145 


146  USE   OF   HOLY   SCRIPTURE 

felt  to  be  superfluous.  But  the  value  of  the  Scrip- 
ture readings,  which  are  by  no  means  wholly  of  post- 
Reformation  origin,  is  undoubted. 

Thus  in  the  occasional  offices  we  have  a  Gospel 
lection  provided  for  the  ministration  of  Baptism  to 
infants  and  to  adults ;  a  lesson  from  the  Acts  at 
Confirmation;  a  penitential  psalm  (cxxx)  at  the 
Visitation  of  the  Sick,  and  one  of  thanksgiving  (cxvi) 
at  the  Churching  of  Women  ;  selections  from  Psalms 
xxxix  and  xc  at  the  Burial  of  the  Dead,  with  1  Cor. 
xv  for  a  lesson.  Our  form  of  the  Solemnization  of 
Matrimony  has  lost,  with  the  second  part  of  the  Eng- 
lish service,  the  psalms  therein  appointed  for  the 
approach  to  the  altar  after  the  completion  of  the 
betrothal.  In  the  Burial  office  we  may  plead  for 
the  provision  of  alternative  lessons.  St.  Paul's 
magnificent  treatise  on  the  Resurrection  may  be 
regarded  as  both  too  long  and  too  argumentative  for 
unvarying  use.  Such  passages  as  the  latter  part  of 
1  Thess.  iv  (formerly  read  as  the  Epistle)  and  parts  of 
St.  John  v  or  vi  (from  which  Requiem  Gospels  were 
taken),  with  perhaps  other  readings  from  the  Reve- 
lation, might  be  allowed  at  the  discretion  of  the 
minister.  Nor  are  our  appointed  psalms  appro- 
priate for  the  burial  of  children.  Here,  too,  alterna- 
tives might  be  taken  from  the  much  fuller  rites 
which  in  former  times  the  Church  lovingly  provided 


PRACTICAL  SUGGESTIONS  147 

for  the  commendation  of  her  dying  and  departed 
members,  a  provision  which,  without  injustice  it  may 
be  said,  our  Prayer  Book  but  meagrely  reflects. 
Speaking  for  oneself  the  longer  time  spent  of  old 
by  friends  in  psalmody  and  eucharist  would  be  a 
great  gain  on  the  appreciative  memorial  notices 
which  people  nowadays  draw  up  and  send  to  the 
Church  newspapers,  about  which  one  always  feels  that 
they  must  make  the  departed  shiver  as  he  now  sees 
himself  in  the  clearer  light  of  truth.  What  friends 
will  say  for  us  or  with  us  must  surely  be  more  com- 
forting  then  than  what  they  say  about  us  ! 2 

The  Apostolic  Constitutions  at  the  end  of  the 
sixth  book  give  a  convenient  resume  of  burial  rites, 
to  which  we  find  scattered  references  in  the  Fathers. 
"  Without  such  observations  [Jewish  ceremonies  of 
purification  after  contact  with  the  dead],  assemble 
in  the  cemeteries,  reading  the  sacred  scriptures,  and 
singing  for  the  martyrs  which  are  fallen  asleep,  and 
for  all  the  saints  from  the  beginning  of  the  world, 
and  for  your  brethren  that  sleep  in  the  Lord,  and 
offer  the  acceptable  eucharist,  the  representation  of 
the  royal  body  of  Christ,  both  in  your  churches  and 
in  the  cemeteries ;  and  in  the  funerals  of  the  de- 
parted accompany  them  with  singing,  if  they  were 

1  Compare  the  striking  words   of  the  late  Dean   Church, 
quoted  at  the  end  of  the  Preface  to  his  Life  and  Letters,  p.  xxiv. 


148  USE  OF   HOLY   SCRIPTURE 

faithful  in  the  Lord.     For  '  precious  in  the  sight  of 
the  Lord  is  the  death  of  His  saints.1 " x 

2.  Passing  from  the  occasional  offices  I  would 
point  to  the  advantage  of  the  Prayer  Book  rule 
according  to  which  it  is  ordered,  after  the  minds  of 
the  ancient  fathers  (as  the  English  preface  "Con- 
cerning the  service  of  the  Church1'  declares)  "  that  all 
the  whole  Bible,  or  the  greatest  part  thereof,  should 
be  read  over  once  every  year ;  intending  thereby, 
that  the  clergy,  and  especially  such  as  were  ministers 
in  the  congregation,  should  (by  often  reading  and 
meditating  on  God's  word)  be  stirred  up  to  godliness 
themselves,  and  be  more  able  to  exhort  others  by 
wholesome  doctrine,  and  to  confute  them  that  were 
adversaries  to  the  truth  ;  and  further,  that  the 
people  (by  daily  hearing  of  Holy  Scripture  read 
in  the  Church)  might  continually  profit  more  and 
more  in  the  knowledge  of  God,  and  be  the  more 
inflamed  with  the  love  of  His  true  religion.11  The 
reading  of  the  Scriptures  in  "  such  a  Language  and 
Order  as  is  most  plain  for  the  understanding  both 
of  the  Readers  and  Hearers  11  is  an  inestimable  gain. 
(a)  While  Roman  Catholics  are  obliged  to  resort  to 

1  Apost.  Const,  bk.  vx.  vi.  30  (Lagarde,  pp.  154,  194). 
Ante-Nicene  Lib.  xvii.  p.  175.  Psalm  cxvi  seems  to  have 
been  commonly  used  in  burial  rites.  See  note,  p.  177  of  St. 
Augustine's  Confessions,  in  Oxford  Library  of  the  Fathers. 


PRACTICAL  SUGGESTIONS  149 

other  services  for  popular  use,  such  as  Litanies,  the 
Stations  of  the  Cross,  the  Rosary,  Benediction  of 
the  Blessed  Sacrament  (the  celebration  of  the  Eu- 
charist is  not  here  in  question),  because  the  people 
are  practically  barred,  by  unfamiliarity  with  Latin, 
from  the  Breviary  office  with  its  Psalms  and  Scrip- 
ture lessons,  we  should  not  abandon  or  neglect  the 
provision  we  have  for  a  more  intelligent  and  worthy 
service,  helpful  as  some  popular  devotions  may  be 
for  occasional  use.  The  neglect  of  daily  service  in 
the  great  majority  of  our  churches,  and  the  scanty 
attendance  (except  in  Lent)  where  the  Order  for 
Daily  Morning  and  Evening  Prayer  is  observed,  even 
in  large  cities,  is  a  real  loss.  As  Bishop  Forbes 
of  Brechin  said,  Not  without  profound  practical 
benefit  is  "  that  calm,  unexcited  devotion,  in  which 
prayer,  praise,  and  Scriptural  instruction  are  so 
happily  blended,  persisted  in  year  by  year.1'' 1  With 
regard  to  the  duty  of  the  clergy  in  this  matter,  it 
may  not  be  amiss  to  quote  the  words  of  Bishop 
Cosin,  one  of  the  leading  members  of  the  commission 
at  the  last  English  revision,  1662.  Though  the  ex- 
press rule  of  the  English  rubric2  is  not  in  our  Prayer 

1  "The  Deepening  of  the  Spiritual  Life,"  a  paper  read  at 
the  Leeds  Church  Congress,  1872. 

2  "All  Priests  and  Deacons  are  to  say  daily  the  Morning 
and  Evening  Prayer,  either  privately  or  openly,  not  being  let 
by  sickness  or  some  other  urgent  cause. " 


150  USE  OF  HOLY   SCRIPTURE 

Book,  for  those  who  set  store  by  Catholic  tradition 
the  general  custom  of  the  Church  must  have  weight, 
while  the  spiritual  benefits  are  not  dependent  on 
actual  obligation.  "  We  are  also  bound,"  says  Cosin, 
44  as  all  priests  are  in  the  Church  of  Rome,  daily  to 
repeat  and  say  the  public  prayers  of  the  Church. 
And  it  is  a  precept  the  most  useful  and  necessary  of 
any  other  that  belong  to  the  ministers  of  God,  and 
such  as  have  the  cure  of  other  men's  souls,  would 
men  regard  it,  and  practise  it  a  little  more  than  they 
do  among  us.  .  .  .  We  are  to  remember  that  we  which 
are  priests  are  called  Angeli  Domini ;  and  it  is  the 
angel's  office,  not  only  to  descend  to  the  people  and 
teach  them  God's  will,  but  to  ascend  also  to  the 
presence  of  God  to  make  intercession  for  the  people, 
and  to  carry  up  the  daily  prayers  of  the  Church  in 
their  behalf,  as  here  they  are  bound  to  do." 1 

While  urging  the  regular  daily  service  of  the 
Prayer  Book  (not  its  occasional  use,  on  one  evening 
in  the  week)  with  a  trained  congregation,  and  for  the 
training  of  intelligent  people,  I  would  make  an 
earnest  plea  for  the  use  of  elastic,  non-liturgical 
devotions  for  such  persons  as  are  not  intellectually 
fitted   to   appreciate   our   Order  for   Morning   and 

1  Cosin,  "Works  (Anglo-Catholic  Library),  vol.  v,  pp.  9,  11. 
Quoted  by  Dr.  Liddon  in  his  essay  on  "  The  Priest  in  his  Inner 
Life,"  Clerical  Life  and  Work,  pp.  15,  18. 


PRACTICAL  SUGGESTIONS  151 

Evening  Prayer.  Such  services  need  not  be  con- 
nected with  extemporaneous  prayer,  they  may  be 
orderly  and  reverent,  while  nearer  to  the  actual  needs 
and  capacities  of  the  people.  For  instance,  I  would 
suggest  beginning  after  a  collect,  and  perhaps  a 
hymn,  with  reading  a  portion  of  Scripture ;  then 
expounding  what  has  been  read ;  and  following  the 
exposition  with  acts  of  devotion  suggested  by  the 
subject,  —  the  Creed,  or  the  General  Confession,  or 
the  Thanksgiving.  Suitable  collects,  and  appro- 
priate psalms  too,  would  be  used :  and  all  these 
would  mean  more  to  the  people  in  the  ordinary 
service,  when  their  special  significance  had  been  per- 
ceived and  felt  in  this  extraordinary  use. 

We  need  to  ask  that  it  may  be  distinctly  conceded 
(by  the  amendment  of  a  rubric  if  necessary)  that  we 
are  at  liberty  outside  the  regular  services  (and 
whether  these  had  been  already  publicly  said  or  not), 
in  places  where  these  are  not  suitable,  to  have,  in  our 
churches  as  well  as  elsewhere,  such  elastic  devotions 
as  I  have  recommended. 

In  particular  I  would  plead  for  a  more  frequent 
reversal  of  the  common  order  of  first  Prayers  and 
then  Preaching.  Doubtless  in  divine  service  this  is 
the  order  of  importance,  but  then  in  ecclesiastical 
precedence  the  place  of  dignity  is  generally  at  the 
end,  and  led  up  to  by  representatives  of  lesser  rank, 


152  USE  OF   HOLY   SCRIPTURE 

as  we  have  seen  to  be  the  case  with  the  reading  of 
the  Epistle  and  the  Gospel.  Common  sense  would 
imply  that  ordinarily  preaching  should  precede  pray- 
ing, that  so  the  people  may  be  instructed  and  moved 
to  pray.  And  with  this  it  will  be  seen  agrees  the 
appointed  place  of  the  sermon  wherever  one  is  pre- 
scribed in  the  Prayer  Book.  In  the  order  for  Holy 
Communion  the  sermon  comes  in  the  early  part  of 
the  service,  following  the  Scripture  lessons,  the  Epistle 
and  Gospel,  and  before  all  but  the  introductory 
prayers.  At  an  Ordination  of  Deacons  or  Priests 
the  sermon  precedes  the  whole  service.  At  Evening 
Prayer  no  sermon  is  prescribed.  A  sermon  may 
precede  or  follow  the  service.  Or  it  would  seem 
allowable,  and  where  it  is  of  the  nature  of  an  exposi- 
tion useful,  to  let  it  follow  the  reading  of  the  second 
lesson.  This  is  the  place  appointed  by  the  English 
rubric  for  catechising.  And  at  this  point  I  remem- 
ber it  is  the  rule  for  the  sermon  to  be  preached  at 
St.  Ninian's  pro- cathedral,  Perth,  in  the  diocese  of 
St.  Andrews,  the  custom  having  been  brought  by 
Bishop  Charles  Wordsworth  from  the  chapel  of 
Winchester  School. 

At  the  same  time,  it  seems  to  me,  a  protest  should 
be  made  against  what  I  venture  to  call  the  practice 
of  playing  tricks  with  the  regular  service,  by  the 
reading  of  only  one  lesson  (two  being  ordered),  or  by 


PRACTICAL  SUGGESTIONS  153 

reducing  each  element  to  a  minimum  —  one  psalm 
(the  shortest  perhaps  that  is  available),  then  a  few 
verses  of  Scripture,  then  a  string  of  collects,  very 
likely  not  well  chosen,  and  saying  in  effect  the  same 
thing  over  and  over.  The  rubrics  in  the  present 
Prayer  Book,  amended  in  1892,  give  the  irreducible 
minimum  for  the  regular  services,  with  the  structure 
and  contents  of  which  we  have  no  right  to  tamper, 
in  the  interest  either  of  oratory  or  of  oratorio,  each 
of  which  can  be  provided  for  separately. 

3.  If  in  its  use  of  the  vernacular  our  Prayer  Book 
gives  us  a  great  advantage  over  the  Roman  Catholic 
Church,  surely  the  prescribed  Table  of  Lessons  affords 
no  less  gain  over  the  unregulated  reading  of  Scripture 
in  the  public  services  of  Protestant  bodies.  Reading 
in  course  (with  appointed  lessons  for  special  days)  is 
a  protection  both  for  the  minister  and  for  the  people. 
So  far  from  infringing  on  the  liberty  of  the  congre- 
gation, these  rules  (like  all  wise  laws)  are  on  the  side 
of  genuine  liberty,  which  is  forfeited  by  license.  The 
people  are  freed,  in  instruction  as  in  prayer,  from 
bondage  to  the  idiosyncrasies  of  the  particular  min- 
ister, and  from  subjection  to  his  passing  moods. 
The  minister  has  his  favourite  Scriptures,  those 
which  appeal  more  particularly  to  him,  or  on  which 
he  finds  it  easiest  to  preach.  To  these  he  naturally 
turns,   if  left   to  himself.     A   prescribed   order  of 


154  USE  OF   HOLY  SCRIPTURE 

Scripture  reading  secures  for  the  people  a  wider  and 
more  varied  pasturage.  On  the  other  hand  the 
clergyman  is  by  the  same  means  freed  from  the 
suspicion  of  picking  out  distasteful  or  unpopular 
subjects ;  and  safeguarded  likewise  against  his  own 
inclination  to  avoid  the  plain  and  wholesome  teach- 
ing and  warning  of  Scripture  on  matters  which  he 
might  shrink  from  turning  to  of  his  own  accord. 
I  have  been  speaking  generally.  Our  lectionary  is, 
of  course,  capable  of  improvement.  Some  lessons 
might  well  be  omitted,  which  are  hardly  suitable 
for  reading  to  a  week-day  congregation  largely  com- 
posed of  devout  women.  Considerable  liberty  is  now 
allowed  by  the  rubrics,  which  may  well  be  exercised 
in  such  cases.  To  mention  another  point  for  revision : 
the  divisions  of  chapters  are  too  slavishly  followed, 
where  much  better  divisions  might  easily  be  made.1 

The  profit  of  the  prescribed  orderly  reading  of 
Scripture  in  putting  us  to  school  (so  to  speak)  with 
one  after  another  of  the  inspired  writers  of  both  the 
Old  and  the  New  Testament,  so  that  we  may  learn  in 
turn  the  lesson  which  each  has  to  give,  and  see  divine 
and  spiritual  truths  from  his  standpoint,  will  prove, 
I  believe,  incalculable  to  those  who  seek  regularly, 
intelligently,  and  devoutly  to  gain  its  benefits.2 

1  See  Appendix  G. 

2  See  Bishop  Gore,  in  Lux  Mundi,  Essay  vin.  iii.  §4. 


PRACTICAL  SUGGESTIONS  155 

4.  This  naturally  leads  to  the  suggestion  (on 
which  I  would  lay  stress)  that  much  might  be  done 
for  the  instruction  and  edifying  of  our  people  by 
a  more  frequent  exposition  of  the  Scriptures.  Ex- 
position would,  I  am  sure,  oftentimes  prove  more 
profitable  than  exhortation.  The  light  that  is 
thrown  on  Scripture  by  careful  exposition  lasts  on, 
and  the  passage,  whenever  it  is  afterwards  heard  or 
read,  is  understood  in  the  sense  which  has  been 
shown  to  belong  to  it.  With  such  examples  before  us 
of  popular  exposition  of  Holy  Scripture  as  are  given 
by  St.  Chrysostom  and  St.  Augustine  in  old  times, 
and  in  England  in  our  own  day  by  Dr.  Gore,  when 
at  Westminster  Abbey,  by  Dr.  Dale  at  Birming- 
ham, and  Dr.  Alexander  Maclaren  at  Manchester, 
it  cannot  be  doubted  that  careful  expository  teach- 
ing will  be  welcomed,  and  that  by  very  different 
classes  of  people.  The  Sunday  morning  congrega- 
tion at  Carr's  Lane  Chapel  in  Birmingham,  or  Dr. 
Maclaren's  at  Manchester,  would  differ  in  many  re- 
spects from  that  gathered  on  week-day  afternoons 
during  Advent  and  Lent  in  Westminster  Abbey. 
The  former  would  more  nearly  resemble  our  own 
congregations.1     If  Dr.  Dale  could  preach   exposi- 

1  It  may  be  worth  while  to  refer  to  Dr.  Dale's  quotation  of 
the  Congregational  deacon,  who  complained  of  a  series  of  min- 
isters, with  whom  he  contrasted  Dr.  Dale,  "  They  have  preached 


156  USE  OF   HOLY  SCRIPTURE 

tory  sermons  right  through  the  Epistle  to  the  He- 
brews, or  the  Epistle  to  the  Ephesians,  and  Dr. 
Maclaren  could  expound,  among  other  Scriptures, 
the  last  Discourse  of  our  Lord  in  St.  John  xiv-xvi, 
surely  we  might  be  emboldened  (though  without 
their  special  gifts)  to  attempt  from  time  to  time 
the  continuous  exposition  of  books  of  the  Old  and 
the  New  Testament.  I  do  not  forget  the  difference 
between  our  service  and  that  of  those  preachers,  who 
were  free  to  focus  all  the  Scripture  reading,  and  most 
of  the  other  portions  of  their  service,  on  the  subject 
of  the  sermon.  Our  morning  sermons  must  ordi- 
narily be  shorter;  we  lose  in  concentration  owing 
to  the  prescribed  Scriptures  at  Morning  Prayer  and 
at  Holy  Communion.  This  may  make  it  desirable  in 
many  cases  to  attempt  consecutive  exposition  (such 
as  I  am  now  recommending)  at  or  after  Evening 
Prayer.  No  sermon  is  prescribed  at  Evensong,  and 
there  can  be  no  reason  why  persons  who  are  so 
minded  should  not  come  for  the  worship  only,  or, 
if  they  so  please,  for  the  preaching  or  exposition 
without  the  service.  We  greatly  need  more  free- 
dom and  elasticity  in  the  arrangement  of  our  ser- 
vices. Of  a  somewhat  different  kind  are  expository 
sermons  following  the  appointed  lessons  read  in  the 

to  us  as  if  we  were  all  Masters  of  Arts."  Preface  to  The  Living 
Christ  and  the  Four  Gospels,  p.  viii. 


PRACTICAL  SUGGESTIONS  157 

service  —  such  as  (to  mention  great  models)  Dr.  Lid- 
don  frequently  preached,  and  with  such  effect,  at  St. 
Paul's  Cathedral,  or  Mr.  Frederick  Denison  Maurice 
in  the  chapel  of  Lincoln's  Inn.1 

Whatever  the  method  preferred,  or  thought  most 
suitable  in  different  places,  whether  in  ordinary  ser- 
mons or  in  special  courses,  or  apart  from  any  regular 
service  as  a  separate  exercise,  —  I  earnestly  recom- 
mend a  more  general  practice  of  Scriptural  exposi- 
tion. In  view  particularly  of  the  doubts  concerning 
the  Bible  which  in  our  day  are  widely  felt, —  more 
commonly  probably  than  many  of  us  imagine,  —  it 
seems  the  clear  duty  of  the  clergy,  as  ministers  of 
God's  Word  as  well  as  of  His  Sacraments,  to  help 
the  people  to  a  right  understanding  of  the  written 
record  of  Divine  revelation.  One  great  need  with 
most  of  our  people  is  the  grasp  of  religious  truth 
in  a  systematic  fashion,  so  that  they  may  perceive 
how  one  part  fits  in  with  another.  Continuous  in- 
struction and  exposition  would  be  a  great  help 
toward  remedying  the  fragmentary  character  of  the 
religious  knowledge  which  is  all  that  many  earnest 
Christian  people  possess.  By  this  means  difficul- 
ties could  be  explained,  and  objections  ofttimes 
anticipated. 

1  Of  a  somewhat  different  character,  Dr.  Luckock's  Foot- 
prints of  the  Son  of  Man,  an  exposition  of  St  Mark's  Gospel, 
should  be  mentioned. 


158  USE  OF   HOLY  SCRIPTURE 

As  an  illustration  I  will  refer  to  what  really  be- 
longs to  the  subject  of  these  lectures,  and  should 
claim  mention  therein.  While  the  removal  of  the 
Ten  Commandments  from  the  order  for  Holy  Com- 
munion would  in  many  ways  be  a  distinct  loss  to 
our  Sunday  morning  service,  yet  I  will  frankly  say 
that  I  doubt  whether  the  general  benefit  of  the  re- 
hearsal of  the  Decalogue  is  not  offset  by  the  danger 
belonging  to  the  repetition  among  the  others  of  the 
Fourth  Commandment  without  any  explanation  to 
the  people  as  to  the  way  and  time  in  which  "  God 
spake  these  words."  The  great  majority  of  persons 
in  our  congregations  hear  the  Fourth  Commandment 
read  as  if  it  were  of  equal  and  similar  obligation 
with  those  which  enunciate  great  moral  laws.  They 
know  that  in  the  letter  the  Commandment  is  not 
observed  by  good  Christian  people.  The  effect  must 
be  to  throw  a  sense  of  unreality  upon  the  service, 
and  to  break  down  the  sense  of  the  imperative  obli- 
gation of  the  moral  precepts  of  the  Decalogue.  An 
exposition  of  Exodus  and  Deuteronomy,  with  the 
differing  versions  of  the  Ten  Words,  would  show 
that  neither  version  can  be  understood  as  giving  the 
ipsissima  verba  of  Almighty  God  ;  it  would  be  seen 
that  the  reason  given  for  the  observance  of  the  Sab- 
bath (varying  in  the  two  versions)  must  be  a  later 
comment ;  as  most  probably  are  the  detailed  pre- 


PRACTICAL  SUGGESTIONS  159 

cepts  with  regard  to  its  observance.1  It  will  then 
become  clear  that  the  Decalogue,  as  a  law,  was  given 
to  the  Jews,  and  intended  for  them,  as  a  part  of 
their  preparatory  schooling  for  Christianity  ;  and 
that  while  the  moral  principles  contained  in  the 
Ten  Commandments  are  binding  upon  all  men,  the 
positive  enactments  of  the  Fourth  and  of  the  Second 
Commandments  only  apply  to  Christians  by  way  of 
suggestion  and  analogy.  Thus  people  would  be  re- 
lieved of  serious  difficulties ;  while  St.  Paul,  who 
classed  the  observance  of  the  Sabbath  with  that  of 
the  New  Moons  or  of  Circumcision,2  would  be  vindi- 
cated from  a  suspicion  of  making  light  of  a  Divine 
obligation.  The  observance  of  the  Lord's  day  would 
be  recognized  as  a  Christian  duty,  imposed  by  the 
Christian  Church,  in  honour  primarily  of  the  resur- 
rection of  her  Lord,  for  the  spiritual  comfort  and 
help  of  her  children,  and  as  a  recognition  and  ex- 
pression of  the  obligation  to  devote  the  first  fruits  of 
our  time,  as  of  our  wealth,  to  God,  and  "  to  serve 
Him  truly  all  the  days  of  our  life."1'' 3 

1  See  Bishop  H.  E.  Ryle,  Tlie  Canon  of  the  Old  Testament, 
2nded.,  p.  24. 

2  Col.  ii.  16. 

3  Archbishop  Peckham's  Constitutions  (1281),  already  re- 
ferred to,  in  connexion  with  the  Decalogue  (lect.  ii.  p.  54),  may 
be  quoted  :  "  In  the  third  [our  Fourth.Commandraent],  'Remem- 
ber that  thou  keep,'  &c,  the  Christian  worship  is  enjoined,  to 
which  laymen  as  well  as  clerks  are  bound  ;  and  here  we  are  to 


160  USE  OF   HOLY  SCRIPTURE 

5.  After  all  that  has  been  shown  of  the  intrinsic 
importance  of  the  use  of  Holy  Scripture  in  public 
worship,  and  concerning  the  practice  of  the  Christian 
Church  in  this  regard  from  the  beginning,  there 
ought  to  be  little  need  to  urge  two  further  points, 
which  nevertheless  cannot  be  passed  by  :  (1)  the  duty 
of  the  Church  to  provide  for  this  purpose  the  best 
available  version  of  the  Scriptures  ;  and  (2)  the  duty 
of  the  officiating  clergyman  to  read  the  Scriptures  in 
the  congregation  both  intelligibly  and  intelligently. 

"  Next  in  importance,11  it  has  been  well  said,  "  to 
the  conservation  of  a  pure  text  of  the  Original 
Scriptures  is  confessedly  their  faithful  translation  into 
the  living  speech  of  men.11 1     Concerning  the  use  of 

know  that  the  obligation  to  observe  the  legal  Sabbath,  accord- 
ing to  the  form  of  the  Old  Testament,  is  at  an  end,  together 
with  the  other  ceremonies  in  that  law  :  to  which  in  the  New 
Testament  hath  succeeded  the  custom  of  spending  the  Lord's 
Day,  and  other  solemn  days  appointed  by  authority  of  the 
Church,  in  the  worship  of  God  ;  and  the  manner  of  observing 
these  days  is  not  to  be  taken  from  the  superstition  of  the  Jews, 
but  from  canonical  institutes."  Johnson's  English  Canons,  ii.  284. 

A  general  discussion  of  the  subject  of  the  observance  of  the 
Lord's  day,  and  of  its  obligation,  will  be  found  in  the  volume 
"  Sunday,"  by  the  Rev.  W.  B.  Trevelyan,  in  the  Oxford  Library 
of  Practical  Theology;  and  a  good  summary  of  the  fluctuations 
of  opinion,  among  both  Catholics  and  Protestants  concerning 
the  relation  of  the  Lord's  day  to  the  Sabbath,  in  the  Rev. 
Leighton  Pullan's  volume  "  The  Christian  Tradition,"  in  the 
same  series,  pp.  167-171. 

1  Preface  to  English  Versions  of  tlie  Bible,  by  J.  I.  Mombert. 


PRACTICAL  SUGGESTIONS  1G1 

the  vernacular,  Origen's  words  in  his  treatise  against 
Celsus  may  be  cited  as  an  apt  testimony  to  the  prac- 
tice of  the  Church  in  the  second  century.  Arguing 
against  Celsus,  who  urged  that  heavenly  or  super- 
natural beings  would  resent  insults,  and  that  Chris- 
tians might  give  offence  by  miscalling  them,  Origen 
replies,  "  Christians  in  prayer  do  not  even  use  the 
precise  names  which  divine  scripture  applies  to 
God,  but  the  Greeks  use  Greek  names,  the  Romans 
Latin  names,  and  every  one  prays  and  sings  praises 
to  God  as  he  best  can  in  his  mother  tongue.  And 
the  -Lord  of  all  the  languages  of  earth  hears  those 
who  pray  to  Him  in  each  different  tongue,  hearing, 
if  I  may  so  say,  but  one  voice,  expressing  itself  in 
different  languages.""1  So  at  the  beginning  of  the 
fifth  century  Jerome,  in  describing  the  burial  of 
Paula,  says  one  after  another  of  the  ecclesiastics, 
assembled  from  different  places  to  do  honour  to  this 
distinguished  Christian  lady,  chanted  the  Psalms, 
"  now  in  Greek,  now  in  Latin,  now  in  Syriac."  2 

It  has  been  a  special  glory  of  the  reformed  English 
Church  (in  the  widest  sense)  that  she  has  set  herself 
to  give  the  people  the  sacred  Scriptures  in  their  own 
tongue.  In  1534  Convocation  petitioned  the  king 
(Henry  VIII)  to  make  provision  for  an  authorized 

1  Bk.  viii.  ch.  37.     (Ante-Nicene  Library,  vol.  xxiii.  p.  522.) 

2  Ep.  ad.  Eustoch.     (Nicene  Fathers,  vol  vi.  p.  211.) 

11 


1G2  USE   OF   HOLY   SCRIPTURE 


English  version  of  the  Bible.  In  1539  the  first 
edition  of  the  Great  Bible  was  published  with  the 
aid  of  Thomas  Cromwell,  Earl  of  Essex,  at  that 
time  the  king's  chief  minister.  The  Great  Bible  was 
apparently  Coverdale's  revision  of  his  own  translation, 
the  first  in  English  of  the  whole  Bible  (1535),  of 
Tvndale's  New  Testament  and  Pentateuch  (1525, 
1530,  and  1534),  and  of  Matthew's  edition  (1537). 
It  was  ordered  that  a  copy  of  the  Great  Bible  should 
be  set  up  in  every  Church.  A  second  edition  of  the 
book  was  published  the  next  year  (1540),  with  a  pref- 
ace by  Archbishop  Cranmer.  The  Bishops'  Bible, 
put  forth  under  Queen  Elizabeth  by  Archbishop  Par- 
ker in  1568,  was  an  unsuccessful  attempt  to  improve 
on  this  translation,  the  Psalter  of  which  is  still  retained 
in  the  Prayer  Book  as  better  adapted  to  liturgical 
use,  "  more  smooth  and  fit  for  song,"  than  the  later 
and  more  accurate  version  in  the  King  James  Bible 
(161 1).1      Until  1662  the  Epistles  and  Gospels,  as 

1  It  is  interesting  to  note  a  similar  survival  for  liturgical  use 
of  an  older  version  of  the  Psalter  in  the  Latin  Breviaries.  The 
Italic  continued  to  be  the  Roman  use,  while  the  Vulgate  (Jerome's 
later  translation)  was  used  in  Gaul,  being  introduced  there,  it 
is  said,  by  Gregory  of  Tours.  St.  Francis  of  Assisi  ordered  in 
his  Rule  the  use  of  the  Roman  office  except  the  Psalter.  The 
Vulgate  gradually  prevailed  everywhere  except  in  Rome  itself, 
and  was  adopted  as  the  general  use  by  the  Council  of  Trent. 
The  old  Italic  is  however  still  retained  in  the  Lateran,  and 
everywhere  the  Venite  is  said  according  to  this  version.  See 
art.  "  Psalmody  "  in  Diet,  of  Christian  Antiquity,  ii.  p.  1745  A. 


PRACTICAL  SUGGESTIONS  163 

well  as  the  Psalter,  were  taken  from  the  older  trans- 
lation.    For  the  Lessons  the  1611  book  apparently 
gradually  won  its  way.1      The  Comfortable  Words 
(introduced  in  1548),  the  Offertory  Sentences  (1549), 
and  the  Ten  Commandments  (1552)  are  most  proba- 
bly translations  by  Cranmer  or  one  of  his  assistants. 
I  cannot  refrain  from  expressing  a  hope  that  the 
Episcopal  Church  in  America  is  making  a  contribu- 
tion of  real  value,  to  the  intelligent  reading  of  the 
Bible  in  the  edition,  about  to  be  published,  of  the 
1611  version  with  new  marginal  readings,  in  which, 
without  sacrificing  the  matchless  and  familiar  rhythm 
of  the  King  James  version,  it  has  been  attempted, 
so  far  as  possible,  to  explain  obscurities,  to  remove 
misconceptions,  and  to  correct   mistakes ;    bringing 
together    in    our    alternative    readings    (which   are 
authorized    for  use  in  church)  points  of  excellence 
in  both  the  English  (1881,  1884)  and  the  American 
Revised  Versions  (1901).      It  is  interesting  to  record 
that  a  large  portion  of  the  work  of  the  Commission 
of  bishops  and  presbyters,  to  which  the  preparation 
of  this  Bible  was  intrusted  by  the  General  Conven- 
tion, has  been  actually  accomplished  within  the  walls 
of  this  Seminary. 

1  See  Introduction  to  Driver's  Parallel  Psalter,  Westeott's 
History  of  the  English  Bible,  p.  294,  and  his  Preface  to  Some  Les- 
sons of  the  Revised  Version. 


164  USE  OF   HOLY  SCRIPTURE 

6.  With  reference  to  the  actual  reading  of  the 
Scriptures  the  direction  of  the  English  rubric  may  be 
quoted.  The  Lessons,  it  says,  "shall  be  read  dis- 
tinctly with  an  audible  voice :  he  that  readeth  so 
standing  and  turning  himself,  as  he  may  best  be 
heard  of  all  such  as  are  present."  This  direction 
(which  would  seem  to  be  that  of  common  sense)  for 
the  Lessons  at  Morning  and  Evening  Prayer,  will 
apply  of  course  no  less  to  the  Epistle  and  Gospel 
at  Holy  Communion.  For  the  officiant  to  read  these 
facing  the  altar  is  an  unintelligent  imitation  of  a 
ceremonial  absurdity,  resulting  from  the  deeper  mis- 
take of  employing  in  public  worship  what  is  to  the 
congregation  an  unknown  tongue.  The  Scriptures 
are  read  for  the  edification  of  the  people,  not  as  an 
act  of  praise  to  God,  however  true  it  may  be  that  to 
recite  His  works  and  rehearse  His  words  is  the 
highest  praise  that  can  be  offered  Him. 

When  it  is  considered  how  little  of  the  Bible  as  a 
whole  most  people  know  save  what  they  hear  in 
church,  it  will  be  seen  how  great  is  the  importance 
of  intelligible,  intelligent,  and  reverent  reading  of 
the  Scriptures  in  the  congregation.  I  join  together 
the  three  adjectives,  being  convinced  that  they  really 
go  one  with  another.  The  reading  must  be  intelli- 
gible, the  enunciation  distinct  and  clear.  Public 
worship  should  include  the  exercise  of  all  the  elements 


PRACTICAL  SUGGESTIONS  165 

of  our  being  in  God's  service.  The  body  with  its 
powers,  as  well  as  the  faculties  of  the  mind  and  heart, 
is  to  be  employed,  and  as  perfectly  as  may  be,  for 
His  glory  and  the  edifying  of  His  Church.  Cere- 
monial propriety  should  surely  require  correct  and 
careful  articulation  as  a  part  of  the  homage  which  is 
due  to  the  Divine  Word. 

But  this  cannot  be  sufficient.  If  we  read  intelli- 
gibly, we  must  also  seek  to  read  intelligently,  to 
give,  that  is,  so  far  as  we  can,  the  proper  and  in- 
tended meaning  to  the  words  we  pronounce.  The 
sense  of  Scripture  is  Scripture,  and  it  is  this  which 
we  are  to  bring  home  to  the  people.  Whatever 
theory  of  verbal  inspiration  any  may  entertain,  it 
will  hardly  be  contended  that  the  mere  words  apart 
from  the  thoughts  which  they  express  have  a  sacra- 
mental efficacy  for  the  hearer.  Deliberately  and  on 
principle  to  refrain  from  reading  with  emphasis,  so  as 
to  avoid  putting  one's  own  interpretation  on  the 
sacred  writings,  is  a  curious  mode  of  showing  rever- 
ence to  Him  who  is  both  the  Word  and  the  Wisdom 
of  God,  and  the  latter  (if  one  may  so  say)  before  the 
former,  the  Thought  of  God  more  fundamentally 
than  the  Utterance  of  that  Thought. 

The  same  word  may  stand  in  varying  connexions 
for  different  thoughts.  The  same  phrase  or  sentence 
will  stand  for  different  ideas  according  to  the  emphasis 


166  USE  OF   HOLY   SCRIPTURE 

and  expression  with  which  it  is  pronounced.  It  is 
our  duty  so  to  study  the  Scriptures  that  we  may  be 
prepared  in  their  public  reading  to  give  the  true,  or 
at  least  the  probable,  sense  of  what  we  read.  Some 
personal  element  there  must  be  in  this;  Ave  are 
agents,  not  instruments,  in  the  ministry  of  the  Word 
and  Sacraments.  A  tone  of  personal  sympathy  and 
intelligence  is  as  natural  as  an  individual  inflexion 
of  the  voice.  But  in  good  reading  there  will  be  a 
distinct  effort  to  avoid  any  peculiarities  which  would 
call  attention  to  the  reader,  his  manner  or  his  thought. 
The  great  object  will  be,  sinking  consciousness  of 
self,  to  deliver  the  Divine  message,  to  express  the 
meaning  of  the  sacred  writing.  It  should  perhaps 
be  added  that  to  do  this  in  reading  does  not  involve 
theatrical  declamation. 

"  Give  heed,"  the  aged  apostle  charged  his  son  in 
the  faith,  "  to  reading,  to  exhortation,  to  teaching," 
i.  e.,  to  the  public  reading  of  Holy  Scripture,  777 
avayvwaei,  and,  as  based  thereon,  to  public  preaching 
addressed  to  the  will  as  exhortation,  rrj  Trapaickrjaei, 
and  addressed  to  the  understanding  as  instruction, 
rr)  SiSaa/caXia.1 

The  blessing  pronounced  by  the  beloved  disciple 
on   the  reading  and  hearing  of  the   record  of  his 
vision  may  surely  be  extended  to  the  rest  of  Holy 
1  Dr.  Liddon  on  1  Tim.  iv.  13. 


PRACTICAL  SUGGESTIONS  167 

Scripture.  "  Blessed  is  he  that  readeth,  and  they 
that  hear  the  words  of  the  prophecy,  and  keep  the 
things  which  are  written  therein.'"  x 

"  We  assemble,"  says  Tertullian,  in  his  account  of 
the  practice  of  the  Church  in  the  second  century, 
"  to  read  our  sacred  writings.  .  .  .  With  their  sacred 
words  we  nourish  our  faith,  we  animate  our  hope,  we 
make  our  confidence  more  steadfast ;  and  no  less  by 
the  inculcation  of  God's  precepts  we  confirm  good 
habits."2 

1  Rev.  i.  3. 

2  Apol.  39.     (Ante-Nicene  Library,  vol.  xi.  p.  118.) 


APPENDICES 


ArPENDIX   A.   (Lect.  I,  p.  20.) 

OLD   TESTAMENT    PROPHECIES    QUOTED    IN    THE 
GOSPELS  AS  FULFILLED  IN  OUR  LORD. 

1.  Isa.  vii.  14  :  Matt.  i.  22,  23.     The  name  Emmanuel 

represents  the  presence  of  God  with  His  faithful 
people  contending  against  Ahaz,  the  apostate 
king,  to  be  manifested  in  the  overthrow  of  his 
wicked  plans.  The  language  used  of  this  great 
Old  Testament  manifestation  is  naturally  ap- 
plied by  the  Evangelist  to  the  coming  of  our 
Lord  in  His  incarnation,  to  be  the  deliverer  and 
protector  of  His  faithful  people.  The  mother 
probably  represents  the  faithful  Church,  as  in 
Mic.  v.  3,  and  Rev.  xii. 

2.  Mic.  v.  2  :  Matt.  ii.  5,  6.     The  birth  of  the  Lord  at 

Bethlehem  marked  Him  out  as  the  true  fulfil- 
ment of  the  charter  to  David,  his  greater  repre- 
sentative.    Comp.  Ezek.  xxxiv.  23,  24. 

3.  Hos.  xi.  1 :   Matt.  ii.  15.     See  Lect.  I,  p.  19- 

4.  Jer.  xxxi.   15  :    Matt.  ii.  17,  18.     The  apparent  tri- 

umph of  the  foes  of  God  in  the  captivity  of  His 
people  is  applied  to  the  apparent  triumph  of 
Herod  in  the  slaughter  of  the  children.  In  both 
cases  a  divine  purpose  was  being  fulfilled  amid 


anguish  and  desolation. 
171 


172  APPENDIX  A 

5.  Isa.  xl.  3  :  Matt.  iii.  3,  Mk.  i.  2.     The  messenger 

who  was  to  announce  the  great  deliverance  from 
Babylonian  captivity  corresponds  with  the  mes- 
senger who  announced  the  great  Deliverer. 

6.  Isa.  ix.  1,  2  :  Matt.  iv.  14-16.     The  portion  of  the 

land  desolated  by  heathendom  is  to  be  restored 
to  honour.  So  in  despised  Galilee,  with  its 
heathen  surroundings,  the  glory  of  the  coming 
kingdom  was  first  manifested. 

7.  Isa.  liii.  4  :  Matt.  viii.  17  ;  comp.  1  Pet.  ii.  24.    The 

representative  servant  of  the  Lord  identifying 
himself  with  the  sufferings  of  his  people,  with  a 
view  to  their  deliverance.    See  Lect.  I,  pp.  17,  27. 

8.  Isa.  xxxv.  5  :  Matt.  xi.  4,  5,  Lk.  vii.  22.     A  general 

likeness  is  pointed  out  between  God's  restoration 
\  of  Israel  out   of  captivity  and   the  manner  in 

which  the  Lord  began  His  work  of  restoration. 

9.  Mai.   iii.   1  :  Matt.   xi.   10.     A  second  Elijah  sent 

as  a  prophet  of  repentance  to  the  disobedient 
people. 

10.  Isa.   xlii.   1-4:    Matt.   xii.    17-21.      The    anointed 

servant  fulfilling  his  world-wide  mission. 

11.  Isa.  vi.  9,  10  :   Matt.  xiii.  14,  15.     The  ministry  of 

Isaiah  was  to  find  response  only  in  the  remnant 
of  the  faithful.  A  corresponding  contrast  be- 
tween the  disciples  and  the  multitude  is  found 
in  the  ministry  of  the  Lord. 

12.  Ps.  lxxviii.  2  :  Matt.  xiii.  35.     The  gradual  unfold- 

ing of  God's  covenant  dealings  with  His  ancient 
people  corresponded  to  the  gradual  advance  of 
the  Lord's  teaching. 


APPENDIX  A  173 

13.  Zech.  ix.  9:  Matt.  xxi.  4,  5,  John  xii.  14-16.     See 

Lect.  I,  p.  19- 

14.  Ps.  cxviii.  22  :    Matt.  xxi.  42,  Mk.  xii.   10 ;  comp. 

Acts  iv.  11,  12.  The  divinely  given  mission  of 
Israel  rejected  by  the  heathen  finds  its  ana- 
logue in  the  rejection  by  the  apostate  people 
of  the  divinely  sent  Deliverer. 

15.  Ps.  ex.  1  :  Matt.  xxii.  43,  44,  Mk.  xii.  36.    The  Mes- 

sianic king  not  the  son  of  David  in  the  sense  that 
his  work  was  limited  to  an  earthly  kingdom  ;  for 
this  psalm  shows  that  the  Messianic  king  was  to 
be  exalted  to  the  right  hand  of  God,  with  cor- 
responding priestly  functions  in  the  heavenly 
sphere. 

16.  Zech.  xiii.  7  :  Matt.   xxvi.  31,  Mk.  xiv.  27.      The 

smiting  of  the  divinely  given  ruler,  and  the  con- 
sequent scattering  of  the  people,  the  predicted 
necessity  for  their  redemption  from  sin. 

17.  Zech.  xi.  12,  13  :  Matt,  xxvii.  9-     The  contemptuous 

rejection  of  the  divinely  given  ruler  for  the  price 
of  a  slave. 

18.  Ps.  xxii.  18  :    Matt,   xxvii.  35,  John  xix.  24.     The 

contempt  of  God's  servant  shown  by  treating 
him  as  already  dead. 

19.  Isa.  liii.  12  :  Mk.  xv.  28,  Lk.  xxii.  37.     The  repre- 

sentative servant  of  the  Lord  bearing  the  shame 
of  the  sinful  people  whom  he  redeems. 

20.  Isa.  lxi.   1  :    Lk.  iv.   17-19-     The    mission  of   the 

representative  servant  of  the  Lord  on  behalf  of 
His  people. 


174  APPENDIX  A 

21.  Ps.  lxix.  9  :  John  ii.  17.     The  complete  identifica- 

tion of  the  servant  of  the  Lord  with  His  cause 
and  honour. 

22.  Isa.  xii.  3,  Ezek.  xlvii.  1  :  John  vii.  38.     The  Lord 

the  great  fountain  of  life  and  cleansing,  typified 
by  the  drawing  water  from  Siloam,  communi- 
cates similar  power  to  His  people,  as  in  Ezek. 
the  living  stream  flowed  from  beneath  the  temple, 
which  was  at  once  the  shrine  of  God  and  the 
home  of  the  worshipper. 

23.  Ex.  xii.  46  :  John  xix.  36.     The  reverence  due  to 

the  divinely  appointed  sacrifice  not  to  be  vio- 
lated by  the  chosen  people  in  Exodus,  or  by  the 
heathen  soldiers  in  the  Gospel. 

24.  Zech.  xii.  10:  John  xix.  37.     The  piercing  of  the 

divine  representative  the  final  sign  of  the  aggra- 
vation of  human  sin,  yet  opening  the  fountain 
of  redemption. 


APPENDIX   B.    (Lect.  Ill,  p.  75.) 

THE  SCRIPTURAL  SOURCES  OF  THE  VERSICLES.1 

1 .  At  Morning  and  Evening  Prayer. 

O  Lord,  open  thou  our  lips.  Ps.  li.  15. 

And  our  mouth  shall  show  forth  thy  praise. 
[O  God,  make  speed  to  save  us.  Ps.  Ixx.  I.2 

O  Lord,  make  haste  to  help  us.] 
O  Lord,  show  thy  mercy  upon  us.  Ps.  lxxxv.  7. 

And  grant  us  thy  salvation. 
O  Lord,  save  the  State.  Ps.  xx.  9,  R.  V.  m. 

And  mercifully  hear  us  when  we  call  upon  thee. 
Endue  thy  ministers  with  righteousness.  Ps.  cxxxii.  9,  16. 

And  make  thy  chosen  people  joyful. 
O  Lord,  save  thy  people.  Ps.  xxviii.  9. 

And  bless  thine  inheritance. 
Give  peace  in  our  time,  O  Lord.  Ps.  cxxii.  7. 

For  it  is  thou,  Lord,  only,  that  makest 
us  dwell  in  safety.  Ps.  iv.  8. 

O  God,  make  clean  our  hearts  within  us.  Ps.  li.  10,  11. 

And  take  not  thy  Holy  Spirit  from  us. 

1  For  convenience  the  references  are  to  the  English  Bible 
version  of  the  Psalms,  or  other  Scriptures,  though  the  quota- 
tions are  ordinarily  made  from  the  Vulgate,  which  often  makes 
the  connexion  clearer. 

a  Retained  from  the  Breviaries  in  the  English  Prayer  Book. 

175 


176  APPENDIX   B 

2.  The  Versicles  at  the  end  of  the  Litany,  taken  (as 
has  been  said,  p.  77,)  from  a  Supplication  in  time  of 
War,  appear  to  be  suggested  in  a  general  way  by  pas- 
sages in  Scripture,  rather  than  actual  quotations  there- 
from. 


I.    The  concluding  verses  of  the  Te  Deum. 

O  Lord,  save  thy  people,  and  bless  thine 

heritage.  Ps.  xxviii.  9. 

Govern  them,  and  lift  them  up  for  ever. 
Day  by  day  we  magnify  thee  ;  Ps.  cxlv.  2. 

And  we  worship  thy  Name  ever,  world  without  end. 
Vouchsafe,  O  Lord,  to  keep  us  this  day  without  sin. 
O   Lord,   have   mercy   upon    us,    have 

mercy  upon  us.  Ps.  cxxiii.  3. 

O  Lord,  let  thy  mercy  be  upon  us,  as  our 

trust  is  in  thee.  Ps.  xxxiii.  22. 

O  Lord,  in  thee  have  I  trusted,  let  me  never  be  con- 
founded. Ps.  lxxi.  1. 


4.    In  the  Penitential  Office  for  Ash-Wednesday. 

O  Lord,  save  thy  servants  ;  Ps.  Ixxxvi.  2. 

That  put  their  trust  in  thee. 
Send  unto  them  help  from  above.  Ps.  xx.  2. 

And  evermore  mightily  defend  them. 
Help  us,  O  God  our  Saviour.  Ps.  Ixxix.  9. 

And  for  the  glory  of  thy  Name  deliver  us  ;  be  merciful 
unto  us  sinners,  for  thy  Name's  sake. 
O  Lord,  hear  our  prayer.  Ps.  cii.  1. 

And  let  our  cry  come  unto  thee. 


APPENDIX  B  177 

5.  In  the  Order  of  Confirmation. 

Our  help  is  in  the  Name  of  the  Lord  ;      Ps.  cxxiv.  8. 
Who  hath  made  heaven  and  earth. 

Blessed  be  the  Name  of  the  Lord ;  Ps.  cxiiL  2. 

Henceforth,  world  without  end. 

Lord,  hear  our  prayer.  Ps.  cii.  1. 

And  let  our  cry  come  unto  thee. 

6.  In  the  Order  for  the  Visitation  of  the  Sick. 

O  Lord,  save  thy  servant ;  Ps.  lxxxvi.  2. 

Who  putteth  his  trust  in  thee. 

Send  him  help  from  thy  holy  place  ;         Ps.  xx.  2. 
And  evermore  mightily  defend  him. 

Let  the  enemy  have  no  advantage  of  him  ;  Ps.  lxxxix.  22. 
Nor  the  wicked  approach  to  hurt  him. 

Be  unto  him,  O  Lord,  a  strong  tower  ;     Ps.  lxi.  3. 
From  the  face  of  his  enemy. 

0  Lord,  hear  our  prayer.  Ps.  cii.  1. 
And  let  our  cry  come  unto  thee. 

7.  The  preces  in  the  Roman  Breviary.1 

1  said,  Lord,  be  merciful  unto  me.  Ps.  xli.  4. 
Heal  my  soul,  for  I  have  sinned  against  thee. 

Turn  us  again,  O  Lord  ;  Ps.  xc.  13. 

And  be  merciful  unto  thy  servants. 

1  These  are  somewhat  fuller  than  the  preces  in  the  Sarum 

Breviary.     Batiffol  says  of  the  preces  in  the  Roman  ferial  office 

that  they  are  mentioned  by  Amalarius,  a  Frankish  liturgist, 

about  825  ;  that  they  are  of  Roman  monastic  prescription,  and 

form    in    reality   a  litany.      History    of  the    Roman    Breviary 

(transl.),  pp.  90,  97. 

12 


178  APPENDIX  B 

Let  thy  mercy,  O  Lord,  be  upon  us  ;       Ps.  xxxiii.  22. 
Like  as  we  do  put  our  trust  in  thee. 

Let  thy  priests  be  clothed  with  right- 
eousness, Ps.  cxxxii.  9. 
And  thy  saints  sing  with  joyfulness. 

O  Lord,  save  the  king  ;  Ps.  xx.  9,  R.  V.  m. 

And  mercifully  hear  us  when  we  call  upon  thee. 

O  Lord,  save  thy  people,  and  bless  thine 

inheritance.  Ps.  xxviii.  9. 

Govern  them,  and  lift  them  up  for  ever. 

Remember  thy  congregation  ;  Ps.  lxxiv.  2. 

Which  thou  hast  purchased  from  of  old. 

Peace  be  within  thy  walls.  Ps.  cxxii.  7. 

And  plenteousness  within  thy  palaces. 

Let  us  pray  for  the  faithful  departed. 
Eternal  rest  grant  them,  O  Lord,  and 
let  light  perpetual  shine  upon  them.  2  Esdras  ii.  34,  35. 

May  they  rest  in  peace. 
Amen. 

Let  us  pray  for  our  brethren  that  are 
absent. 
Save    thy   servants,   O    God,   which 
trust  in  thee.  Ps.  lxxxvi.  2. 

Let  us  pray  for  those  in  distress  or  in  bonds. 
Deliver  Israel,  O  God,  out  of  all  his 
troubles.  Ps.  xxv.  22. 

Send  them  help  from  the  sanctuary.         Ps.  xx.  2. 

And  defend  them  out  of  Sion. 
Turn  us  again,  O  Lord  God  of  hosts.        Ps.  lxxx.  3,  7,  19. 

Show  the  light  of  thy  countenance,  and  we  shall  be  whole. 
O  Christ,  arise  and  help  us.  Ps.  xliv.  26. 

And  deliver  us  for  thy  Name's  sake. 
O  Lord,  hear  our  prayer.  Ps.  cii.  1. 

And  let  our  cry  come  unto  thee. 


APPENDIX   C.     (Lect.  Ill,  p.  78.) 

ANTIPHONS  SUNG  AT  RECENT  SPECIAL  SERVICES 
AT  ST.   PAUL'S  CATHEDRAL. 

1.  At  the  Thanksgiving  for  the  long  reign  of  Queen 
Victoria,  June  20,  1897. 

Before  and  after  Psalm  cxlviii  the  Antiphon,  All  kings  shall 
fall  down  before  Him,  all  nations  shall  do  Him  service. 

2.  At  the  Supplication  for  King  Edward  VII  in  his 
sickness,  June  26,  1902. 

Before  and  after  Psalms  xiii,  xxiii,  xxv  the  Antiphon, 
O  Lord,  correct  me,  but  with  judgment  :  not  in  Thine  anger, 
lest  Thou  bring  me  to  nothing. 

Before  and  after  the  Benedictus  the  Antiphon,  There  is 
mercy  with  Thee,  therefore  shalt  Thou  be  feared. 

3.  At  the  Thanksgiving  for  the  recovery  from  sick- 
ness of  King  Edward  VII,  October  26,  1902. 

Before  and  after  Psalms  xxx,  cviii  the  Antiphon,  The  Lord 
is  good,  a  stronghold  in  the  day  of  trouble  ;  and  He  knoweth 
them  that  trust  in  Him. 

Before  and  after  the  Benedictus  the  Antiphon,  Kings  shall 
be  thy  nursing  fathers,  and  their  queens  thy  nursing  mothers  : 
and  thou  shalt  know  that  I  am  the  Lord. 

179 


180  APPENDIX  C 

4.  At  a  Solemn  Supplication  on  the  Burial  Day  of 
President  McKinley,  September  19,  1901. 

Before  and  after  Psalms  cxxx,  cxxi,  xxiii,  li  the  Antiphon, 
If  Thou,  Lord,  wit  be  extreme  to  mark  what  is  done  amiss  ; 
O  Lord,  who  may  abide  it  ? 

The  same  Antiphon  with  Psalm  cxxx  daily  after  Queen 
Victoria's  death  until  the  burial,  December,  1900. 

5.  At  a  service  of  Thanksgiving  after  the  Return  of 
of  the  City  of  London  Imperial  Volunteers  from  South 
Africa,  October  27,  1900. 

Before  and  after  Psalms  cxx,  cxxiv,  cxxv  the  Antiphon, 
O  Lord  God,  Thou  strength  of  my  health  :  Thou  hast  covered 
my  head  in  the  day  of  battle. 


APPENDIX   D.     (Lect.  Ill,  p.  82.) 

SOME  OLD  TESTAMENT  CANTICLES. i 

The  Cistercian  Breviary  (following  apparently  the 
older  Benedictine  use)  both  distributes  the  Old  Testa- 
ment Canticles  mentioned  in  the  Lecture  (p.  82)  among 
the  days  of  the  week  at  Lauds,  as  does  the  Roman 
Breviary ;  and  also  has  for  the  third  nocturn  at  Matins 
on  ordinary  Sundays  two  canticles  taken  from  Isa. 
xxxiii.  2-10  and  13-17,  and  a  third  from  Ecclus.  xxxvi. 
12-17.2 

For  the  Sundays  in  Advent  the  three  canticles  are 
from 

(1)  Isa.  xl.  10-15,  (2)  xlii.  10-16,  (3)  xlix.  7-13. 

For  Christmastide 

(1)  Isa.  ix.  2-7,  (2)  xxvi.  1-12,  (3)  lxvi.  10-16. 

For  Lent 

(1)  Jer.  xiv.  17-21,(2)  Lara.  v.  1-7,  16,  17, 19-21,  (3)  Ezek. 
xxxvi.  24-28. 

1  It  has  seemed  worth  while  to  mark  the  Old  Testament 
canticles  given  in  the  Cistercian  Breviary  for  two  reasons  : 

(1)  They  show  a  remarkable  knowledge  of  Scripture,  with  a 
power  of  adapting  it,  for  which  the  mediseval  church  is  not 
always  given  credit. 

(2)  The  selections  may  furnish  hints  to  those  whose  duty  it 
may  be  to  arrange  special  forms  of  service.  Many  of  the  pas- 
sages here  arranged  as  Canticles  would  serve  for  Lessons. 

2  The  verses  as  given  here  are  inclusive. 

181 


182  APPENDIX   D 

For  the  Paschal  season 

(1)  Isa.  lxiii.  1-5,  (2)  Hos.  vi.  1-6,  (3)  Zeph.  iii.  8-13. 

For  Corpus  Christi 

(1)  Prov.  ix.  1-G,  (2)  Jer.  xxxi.  10-14,  (3)  Wisd.  xvi.  20,  21, 
26,  29,  xvii.  1. 

For  the  Common  of  Apostles 

(1)  Isa.  lxi.  6-9,  (2)  Wisd.  iii.  7-9,  (3)  Wisd.  x.  17-21. 

For  the  Common  of  a  Martyr 

(1)  Ecclus.  xiv.  20,  xv.  3-6,  (2)  Jer.  xvii.  7,8,  (3)  Ecclus. 
xxxi.  8-11. 

For  the  Common  of  many  Martyrs 
(1)  Wisd.  iii.  1-6,  (9)  7-9,  (3)  x.  17-21. 

For  the  Common  of  Virgins 

(1)  Ecclus.  xxxix.  13-16,(2)  Isa.  lxi.  10-lxii.  3,  (3)lxii.  4-7. 

For  the  Dedication  of  a  Church 

(1)  Tobit  xiii.  8-13,  (2)  Isa.  ii.  2,  3,  (3)  Jer.  vii.  2-7. 

The  Paris  Breviaiy  provided  special  Old  Testament 
Canticles  for  festivals  to  take  the  place  of  those  ordi- 
narily said  on  the  different  days  of  the  week  at  Lauds. 

e.  cj.,  on  Monday,  Ecclus.  xxxix.  15-20. 

Tuesday,  Ecclus.  xxxvi.  1-14. 

Wednesday,  Tobit  xiii.  1-8. 

Thursday,  1  Chron.  xxix.  10-13. 

Friday,  Isa.  xxvi.  1-12. 

Saturday,  Judith  xvi.  2-6. 
For  the  Epiphany,  Isa.  xlix.  13-21. 
For  the  Purification,  Zeph.  iii.  14-17. 


APPENDIX   E.     (Lect.  IV,  p.  97.) 
TABLE  OF  PROPER  PSALMS  ON  CERTAIN   DAYS 


First  Sunday  in 
Advent. 


8    The  dignity  of  man  by  God's  choice, 
realized  in  the  Incarnation. 
50    The  great  assize. 


96  \  Rejoicing  in   the    Lord   the  righteous 

97  J      judge. 


Christmas-day. 


19 


45 

85 


The  revelation  of  God  in  nature  and 
conscience,  which  is  perfected  in  the 
Incarnation. 

The  ideal  Messianic  king. 

The  gracious  return  of  God  to  His  peni- 
tent people. 


89    God's  promises  to  David  fulfilled,  not- 
withstanding seeming  failure. 
110    The  Messianic  king  and  priest. 
132    The  sure  promise  to  David. 

Circumcision.  40    Obedience  the  true  meaning  of  sacrifice. 

[New  Year's  day.]    90    God  man's  refuge  in  the  shortness  and 

uncertainty  of  his  life. 

65  "| 

I  A  thanksgiving  for  God's  mercies. 

Epiphany.  46  \  The  triumph  of  the  God  of  Israel  over 

47  J     the  nations. 

48  The  glory  of  His  chosen  city. 


72    The  glory  of  the  Messianic  reign. 
117     The  Gentiles  called  to  praise  the  Lord. 

135    As  46,  47,  above. 
183 


184 
Purification. 


APPENDIX   E 

20     Prayer  for  blessing  on  the  king  dedicat- 
ing himself  in  the  sanctuary. 

86  The  dedication  of  God's  servant. 

87  Sion  the  birthplace  of  the  nations. 


84    The  Temple  the  true  home  of  human  life. 
113     An  anticipation  of  the  Magnificat. 
134    Praise  and  benediction  in  the  Temple. 


Ash-Wednesday.  The  Penitential  Psalms. 


Annunciation.         89    As  on  Christmas-day. 

131  Lowliness  accepted. 

132  As  on  Christmas-day. 

138    The  joy  of  accepted  vocation. 

Good  Friday.  22    The  servant  of  God  glorified   through 

suffering. 
40    As  on  the  Circumcision. 
54    The  suffering  servant  protected  and  de- 
livered. 


69    The  anguish  of  God's  servant  enduring 

unjust  reproach. 
88    The  prayer  of  God's  servant  in  utter 

desolation. 


Easter-even.  4    Joyous    commendation    to   God  when 

delivered  from  distress. 
16  \  Joyous  confidence  in  the  unfailing  pro- 
17/     tection  of  God. 


30  God's  unfailing   protection  realized   in 

experience. 

31  The  faithful  servant  commending  him- 

self to  God. 


APPENDIX   E 


185 


Easter-day. 


2    The  triumph  of  God's  chosen  king. 
57     Trust  vindicated  in  deliverance. 
Ill     Praise    for     God's    fulfilment    of    His 
covenant. 


^  Beginning  and  end  of  the  great  Hallel, 
sung  at  the  Passover,  and  commemo- 


113 

114  j- 

118;      rating  deliverance 


Ascension-day. 


Whitsunday. 


8  (comp.  Advent  Sunday)  Man  exalted 
in  Christ. 

15  Moral  dispositions  required  for  admis- 
sion to  God's  presence. 

21     Triumphant  return  of  the  king. 

24  God's  presence  with  His  people  mani- 
fested in  triumph. 

47  Triumphant  celebration  of  God's  victory 
over  the  enemies  of  His  people. 

108  Prayer  of  the  covenant  people  for  the 
realization  of  God's  complete  victory. 

48  The  glory  of  the  city  of  God. 

68  Triumph  of  the  covenant  people,  rejoic- 
ing in  God's  presence  in  their  midst. 

104  The  glory  of  God  mirrored  in  the  world 
as  discerned  by  His  spiritually  en- 
lightened people. 

145  The  glory  of  the  Divine  character  re- 
cognized and  sung  in  the  church. 

Trinity-Sunday.      29   The  adoration  of  God  by  His  covenant 

people,  the  ground  of  their  peace. 
33    Adoration  of  God  by  His  covenant  peo- 
ple in  joyous  thanksgiving. 

93    Adoration  of  the  Divine  sovereignty. 
97    Adoration  of  God  as  the  righteous  judge. 
150     The  triumphant  worship  of  the  cove- 
nant God. 


186 


APPENDIX  E 


Transfiguration.    27     Seeking  the  face  of  the  Lord. 

61    God's  manifested  presence  the  refuge 

of  the  soul. 
93    The  manifestation  of  the  Lord's  maj  esty. 

84    God's  manifested  presence  transfiguring 

the  life  of  man. 
99    God's    triumphant    glory    manifested 

among  His  faithful  servants. 
133    The    presence  of   God   the  source  of 
union  to  His  people. 


St.  Michael's. 


91     God's   providential   care,  exercised   in 

part  through  angelic  ministrations. 
103    The  praise  of  God  by  men  and  angels. 

34    As  91,  above. 
148    As  103,  above. 


All  Saints'  Day.       1  Blessedness  of  the  godly. 

15  Description  of  the  godly.     Comp.  As- 
cension-day. 

146  Joyous  confidence  of  the  godly. 

112  As  1,  above. 

121  God's  unfailing  protection  of  His  saints. 

149  The  victory  of  the  saints. 


APPENDIX   F.     (Lect.  V,  p.  98.) 

TABLE  OF  SELECTIONS  OF  PSALMS.1 

First.     1,  15,  91.    For  Saints'  days,  or  at  a  Confirmation. 
Second.     4,  31  to  v.  7,  91,  134.     Compline  Psalms,  for  a  night 

service. 
Third.     19,  24,  103.     For  festivals  of  Apostles  or  Evangelists. 
Fourth.     23,  34,  65.     In  connexion  with  the  Holy  Communion. 
Fifth.     26,  43,  141.     Penitential.     For  Holy  Week. 
Sixth.     32,  130,  121.     Penitential. 
Seventh.     37.     For  Saints'  days,  or  commemorations. 
Eighth.     51,  42.     Penitential. 

Ninth.     72,  96.     For  Christmas  and  Epiphany  seasons,  or  for 

Missions. 
Tenth.     77.     For  a  day  of  humiliation. 
Eleventh.     80,  81.     Intercession  for  the  Church. 
Twelfth.     84,  122,  134.     For  the  dedication  festival  of  a  church. 
Thirteenth.     85,  93,  97.     Thanksgiving  for  the  Church. 
Fourteenth.     102.     Penitential. 
Fifteenth.     107.     For  an  occasion  of  Thanksgiving. 
Sixteenth.     118.     For  Palm  Sunday,  or  the  Easter  season. 
Seventeenth.     123,  124,  125.     For  an  occasion  of  Penitence  or 

Intercession. 
Eighteenth.     139,  145.     For  Saints'  days. 
Nineteenth.     147.     Festal. 
Twentieth.     148,  149,  150.     Festal. 

1  It  is  not,  of  course,  intended  that  the  use  of  the  different 
Selections  is  limited  to  these  occasions  for  which  it  is  suggested 
that  they  are  specially  appropriate. 

187 


APPENDIX  G.     (Lect.  VI,  p.  154.) 

SOME  SUGGESTIONS  FOR   IMPROVEMENTS  IN  THE 
TABLE  OF   LESSONS. 

1.  As  an  example  of  the  too  slavish  following  of 
chapter  divisions,  one  may  point  to  the  first  seven 
chapters  of  the  Second  Epistle  to  the  Corinthians,  with 
the  suggestion  of  what  seems  a  better  arrangement  for 
the  same  number  of  lessons  : 

i.  1-15. 

i.  15-ii.  12 

ii.  12-iv.  7 

iv.  7-v.  11 

v.  11-vi.  11 

vi.  11-vii.  5 

vii.  5  to  end. 

The  beginning  of  St.  John's  First  Epistle  is  another 
illustration  of  the  same  fault.  The  first  six  verses  of 
ch.  ii  ought  surely  to  be  read  with  ch.  i. 

The  present  English  lectionary  seems  superior  to  ours 
in  the  more  frequent  disregard  of  chapter  divisions, 
when  these  violate  the  sense.  But  neither  of  the 
above  suggestions  is  from  the   English  table. 

2.  At  the  risk  of  recommending  lessons  that  may  be 
considered  over  long,  a  protest  seems  necessary  against 
dividing  St.  Stephen's  speech  in  two  whenever  it  is  pub- 
licly read  (Acts  vii),  or  stopping  in  the  middle  of  the 

188 


APPENDIX   G  189 

account  of  St.  Paul's  shipwreck  (Acts  xxvii).  So  again 
to  stop  between  vv.  21  and  22  in  Acts  xxii  is  to  lose 
the  point  of  the  uproar  described  in  vv.  22,  23,  but 
caused  by  the  apostle's  words   in  v.   21. 

3.  Among  Proper  Lessons  more  cheerful  Old  Testa- 
ment lessons  might  well  be  provided  for  Low  Sunday, 
especially  in  the  evening,  while  modern  exegesis  would 
certainly  substitute  another  lesson  for  Hos.  xiii  to  15  on 
the  Second  Sunday  after  Easter.  However  St.  Paul 
(in  1  Cor.  xv)  used  some  of  its  words,  taken  from  the 
LXX  translation,  verse  14  in  Hosea  must  be  understood 
as  a  threat.  The  Old  Testament  lessons  for  the  Second 
Sunday  after  Christmas  cannot  be  regarded  as  specially 
appropriate,  while  it  would  seem  as  if  there  must  be 
some  mistake  in  the  direction  that  each  shall  end  with 
verse  21.     (Isa.  xli  and  xlii.) 

4.  A  plea  may  be  made  for  more  lessons  from  the 
Deutero-canonical  books  than  are  appointed  for  the 
week  days  from  November  2  to  20,  with  three  for 
Saints'  days  (one  for  St.  Luke,  and  two  for  All  Saints'). 
A  few  Sundays  might  well  be  provided  for  from  these 
books,  which  form  so  interesting  and  valuable  a  con- 
necting link  both  (l)  between  the  rest  of  the  Old  Tes- 
tament and  the  New  Testament,  and  (2)  between  the 
canonical  books  and  other  writings  not  authorized  for 
public  reading  in  church. 


INDICES 


INDEX  OF  AUTHORS  AND  SUBJECTS 


Abraham,  promise  to,  25,  27. 

Agape,  the,  34,  35. 

aKpocrr Lxlai  69- 

Allegories,  134. 

Ambrose,  St,  65. 

avriKeyofifva.,  38. 

Antiphonal  chanting,  64,  65, 
69. 

Antiphons,  75-78,  App.  C. 

Apostles,  their  special  author- 
ity, 38. 

Apostolic  Constitutions,  42,  67, 
147. 

Ark,  treasures  of  the,  46. 

Arnold,  T.,  19. 

Ascetics,  60,  69. 

Athanasius,  St.,  24. 

Augustine,  St.,  41,  52,  65,84, 
102,  104,  155. 

Authorship  of  books,  133. 

Baptism,  lessons  at,  146. 
Barnabas,  Epistle  of,  20. 
Basil,  St.,  64. 
Batiifol,  P.,  58,  72,  75,  79,  80, 

84,  88,  177. 
Batten,  L.  W.,  108. 
Benedicite,  82,  83. 
Benedictine  Rule,  the,  72,  74, 

84. 
Benediction,  57,  90. 


Bencdictus,  103,  179. 
Benedictus  qui  venit,  59. 
Benson,  Abp.  E.  W.,  133. 
Bingham,  J.,  74,  79. 
Birkbeck,  W.  J.,  63. 
Blood,  Scriptural  idea  of,  131. 
Body,  C.  W.  E.,  viii. 
Braga,  Council  of,  71. 
Breaking  of  bread,  the,  33. 
Breviary,  Ambrosian,  83. 

Cistercian,  181. 

Gallican,  94. 

Paris,  75,  90,  182. 

Quignon's,  89. 

Roman,  74,  85, 88,  89,  102, 
177. 

Sarum,  82,  93,  102,  177. 
Bright,  W.,35,  69. 
Burial  office,  146. 
Burney,  C.  F.,  130,  132,  136. 

Canon  of  O.  T.,  14,37. 

of  N.  T.,  37-39. 
Canticles,  Gospel,  80-82. 

O.  T.,  82,  App.  D. 
Carpenter,  Bp.  W.  B.,  120. 
Carthage,  council  of,  38. 
Cassian,  John,  63,  65-67. 
Chanting,  modes  of,  69,  99. 
Character  sketches  in  O.  T., 
125,  126. 


13 


193 


194 


INDEX   OF 


Charters  of  O.  T. ,  three  great, 

25. 
Cheyne,  T.  K.,  97. 
Choir  office,  Leet.  III.,  58. 
Christ,  variously  foreshadowed, 

23,  28. 
Christian  revelation,  our  debt 

to,  124. 
Chronicles,  books  of,  134. 
Chrysostom,  St.,  42,  67,   122, 

155. 
Church,  R.  W.,  147. 
Church   Quarterly  Review,  the, 

73. 
Churching  office,  146. 
Clement    of    Alexandria,    35, 

62. 
Collects,  74. 
Comes,  the,  47. 
Comfortable    Words,   the,  55, 

163. 
Coming  of  the  Loitn,  the,  26. 
Commandments,  the  Ten,  54, 

158,  159,  163. 
Communio,  56. 
Communion,   the   Holy.      See 

Eucharist. 
Confirmation,    order    of,    115, 

177. 
Cosin,  Bp.  J.,  150. 
Covenant,  Book  of  the,  122. 
Cranmer,  Abp.  T.,  162,  163. 
Criticism,  value  of,  viii,    105, 

108,  131,  137,  140,  143,  144. 
Cyril  of  Jerusalem,  St.,  51. 

Daily  Service,  the,  Lect.  III., 

149. 
Dale,  R.  W.,  155. 
Dante,  115. 


David,  14,  113. 

his  relation  to  Psalter,  110, 

111. 
promise  to,  25. 

Davidic  king,  the,  18,  26,  28. 

Davidson,  A.  B.,  20,  21,  26, 
29. 

Davison,  W.  T.,  109,  112,  115. 

Bay  Hours  of  the  Church  of  Eng- 
land, 75,  93. 

Dead,  the,  office  of,  77,  86,  88, 
102. 
prayers  for,  51,  147. 

Decalogue,      see      Command- 
ments. 

Deutero-canonical    books,    87, 
189. 

Deuteronomy,  date  of,  132. 

Dictionary  of  Christian   Anti- 
quities, 49,  67,  94,   162. 

Divorce,  permission  of,  122. 

Driver,  S.   R.,  106,   107,    109, 
134,  163. 

Duchesne,  L.,  41,  58,  69. 

Eastern  Church,  use  of,  the, 

48,  63,  94. 
Edersheim,  A.,  5,  7,  9. 
Elasticity,  plea  for,  150. 
Elijah,  14. 

Elohistic  Psalms,  111. 
Epistle,  the,  at  the  Eucharist, 

37,  39. 

relation  to  Gospel,  47, 48. 
Eucharist,  the,  Lect.   II.,  33, 

34,  35,  45,  58,  59,  73. 
symbol  of  unity,  49. 
Eusebius,  38. 

Expectation  of  the  Messiah,  28. 
Exposition,  value  of,  155-157. 


AUTHORS   AND   SUBJECTS 


195 


Festivals,  multiplication  of,  87. 
Flood,  narrative  of  the,  141. 
Forbes,  Bp.  A.  P.,  149. 
Freeman,  P.,  9,  44,  47,  129. 
Frere,  W.  H.,  47,  80,  99. 
Fulfilment  of  prophecy,  21,  22. 

Genesis,   early   narratives    of, 

134,   135. 
Gloria  in  excelsis,   52,   53,  68, 

79. 
Gloria  Patri,  79. 
Gore,  Bp.  C.  122,  154,  155. 
Gospel,  the,  at  the  Eucharist, 
39-46. 

relation  to  Epistle,  47,  48. 

climax  of  revelation,  45. 

the  fourfold,  49. 

date  of  Gospels,  39,  40. 
Gospel  Canticles,  80-82. 
Gradual,  the,  41,  56. 
Gregory  the  Great,  St,  83,  84. 

Hallel  Psalms,  the,  7,  96. 

Herman,  Abp. ,  55. 

Hippolytus,  canons  of,  60,  80. 

Hoffman,  E.  A.,  ix. 

Homilies,  84. 

Hooker,  R.,  80-82. 

Home,  T.  H.,  9. 

Hort,  F.  J.  A.,  20. 

Hours  of  Prayer,  61,  62,  66, 67, 

70,  72,  86,  87. 
Hymns,  metrical,  56,  80. 

Ilijngworth,  J.  R.,  31,  124. 

Imitation  of  Christ,  the,  44,  134. 
Imprecatory  Psalms,  112-117. 
Incarnation,  the,  25,  27,   100, 
102. 


Incense,  altar  of,  46. 

used  in  Christian  worship, 
71. 
Introit,  56. 
Isaac,  14. 
Isaiah,     composition     of     the 

book,    133. 
Israel,  the  religious  school  of 
the  world,  24. 

its  typical  history,  14. 

Jamnia,  council  of,  14. 

Jeremiah,  14,  15,  85. 

Jerome,  St.,  42, 47, 60, 161,  162. 

Job,  book  of,  134. 

Jonah,  book  of,  134. 

Joseph,  14. 

Journal  of  Theological  Studies, 

35. 
Justin  Martyr,  20,  36. 

Kay,  W.,  113. 

Kirkpatrick,  A.  F.,  vii,  5,  7, 
14,  21,  32,  91,  99,  102,  107, 
108,  110,  119,  129,  132,  137, 
143. 

Kyrie,  54. 

Laodicea,  council  of,  37. 
Latham,  H.,  40. 
Lauda  Sion,  52,  110. 
Law,  the,  date  of,  132,  140. 

office  of,  127. 
Le  Brim,  P.,  104. 
Leontius,  Bp.,  63. 
Lessons  in  Synagogue,  4,  9,  10. 

at  Eucharist,  Lect.  II. 

at  the  Hours,  66,  86. 

other  than  Scriptural,  83, 
84, 


196 


INDEX  OF 


Lessons  in  Anglican  rite,  87, 

145. 
table  of,  153,  154,  App.  G. 
reading  of,  164-167. 
Liberty,     secured    by   Prayer 

book,   153. 
Liddon,  H.   P.,  15,   128,    150, 

157,   166. 
Litany,  77,  176. 
Lock,  W.,  136. 
Lord's  Day,  see  Sunday. 
Lord's  Prayer,  at  Eucharist,  51, 

52. 

in  Daily  Service,  74. 
Luckock,  H.  M„  157. 
Lyra  Apostolica,  79. 

Maclaren,  A.,  155,  156. 
Marginal  readings,  new,  163. 
Marius  the  Epicurean,  41. 
Martene,  36. 
Martyrologies,  84. 
Matrimony,   solemnization   of, 

146. 
Maurice,  F.  D.,  157. 
McGiffert,  A.  C,  38. 
Messianic   prophecies,   16,  23, 

28,  App.  A. 
Mombert,  J.  I.,  160. 
Monastic  uses,  62,  71,  72. 
Moorhouse,  Bp.  J.,  22,  130. 
Mosaic  charter,  the,  25. 
Mozarabic  missal,  83. 
Muratorian  fragment,  the,  37. 

Neale,  J.  M.,  78,94. 

New  Testament,  formation  of 

Canon,  37-39. 
Nocturns,  60,  67. 


Obedience,  the  true  sacrifice, 

130. 
Oblation  in  Eucharist,  45,  104. 
Occasional  offices,  145-147. 
Offertorium,  56. 
Offertory  sentences,  56,  163. 
Old  Testament,  Lect.  V.,  for- 
mation of  canon,  14,  37. 
threefold  division,  13,  139. 
typology,  14,  30. 
the  early  Christians'  Bible, 

12. 
Messianic  prophecies,  16, 

31. 
quoted  in  N.   T.,  18,  30, 

App.  A. 
its  value,  136. 
difficulties  concerning,  119. 
purifying  of  legends,  141. 
lection  at  Eucharist,  36. 
lessons,  142. 

Canticles,  82,  83,  App.  D.. 
Orderly  reading  of  Scriptures, 

47,  153,  154. 
Origen,  161. 

Ottley,  R.   L.,  14,  15,  26,  31, 
119,  134. 

Paddock,  Bp.  B.  H.,  3,  4. 
Parker,  Abp.  M.,  162. 
Parks,  J.  L.,  120. 
Pater,  W.,  41. 
Peckham,  Abp.,  54,  159. 
Penitential  Office,  176. 

Psalms,  the,  102,  184. 
Peregrinatio  Silviae,  69. 
Perowne,  Bp.  J.  J.  S.,  91. 
Peters,  J.  P.,  110. 
Pilgrim  songs,  the,  7. 
Pliny's  letter,  35. 


AUTHORS   AND  SUBJECTS 


197 


Plummer,  A. ,  7. 

(pus  t\apov,  79. 

Prayer  Book  Interleaved,  The,  4, 

10,94. 
Prayers  for  the  departed,  51, 

147. 
Preces,  75,  177. 
Prefaces  at  Eucharist,  53. 
Progressive  character  of  revel- 
ation, 121-123,  139. 
Proper  Psalms,  96-98,  App.  E. 
Prophecy,  read  at  Eucharist, 
36. 

true  idea  of,  21. 

O.  T.  prophecies  quoted  in 
Gospels,  App.  A. 
Prophets,  the  "  former,"  9, 135. 
Protevangelium,  the,  17. 
Psalms,  authors,  109,  112. 

books,  110. 

dates,  108,  140. 

titles,  5,  7,  108,  112. 

historical  origin,  101. 

Messianic     interpretation, 
100,  102. 

use  in  Temple,  4-8. 

staple  of  choir  office,  73. 

use  at  Eucharist,  41,  42. 

sung  at  burials,  147,  148. 

monthly  recitation,  95. 

Proper,  96-98,  App.  E. 

Selections,  98,  99,  App.  F. 

the  Penitential,  102. 

Latin  versions,  162. 

Prayer  Book  version,  162. 

familiarity  with,  162. 

chanting,  69,  99. 

Hallel,  7,  96. 

Imprecatory,  112-117. 

Pilgrim,  7. 


Pullan,  L.,  160. 

Puritan  objections,  80,  81,  104. 

Rackham,  R.  B.,  34. 
Reading  in  the  congregation, 

164-167. 
Reformers,  the  English,  86. 
Responds,  78. 
Retaliation,  law  of,  122. 
Revelation,  leading  ideas  of  O. 

T.,24. 

progressive  character,  121- 

123,  139. 
perfected  in  Christ,  23,  24, 
36,  41,  45. 
Righteous  man,  the,  in  Psalms, 

27. 
Robertson,  J.,    105,   107,   110, 

112. 
Robinson,  J.  Armitage,  12,  15, 

39. 
Routh,  M.  J.,  79. 
Russian  Sunday  service,  63. 
Ryle,  Bp.  H.  E.,  133,134,141, 

142,  159. 

Sabbath  day,  59,  68,  158,  159, 

160. 
Sacrament  and  Scripture,  43- 

46. 
Sacrifices  of  O.  T.,  22, 130, 132. 
Sacrificial  language  of  N.  T., 

129. 
Saints'  days,  84,  87,  98,  187. 
Sanctus,  52,  53. 
Sanday,  W.,  vii,  8,  10,  14,38, 

39,  40,    107,    109,    111,   119, 

123,  131,  136,  138,  140. 
Schurer,  E.,  4,  9. 


198 


INDEX 


Scripture  record  of  revelation, 

10,  11. 
consecutive  reading  of,  85, 

154. 
relation  to  Sacraments,  43- 
46. 
Scudaraore,  W.  E. ,  36,  41,  55. 
Seed  of  the  woman,  the,   14, 

17. 
Selections  of  Psalms,  97,  App. 

F. 
Sermon  on  the  mount,  the,  22, 

121. 
Sermons,  84,  152,  156. 
Servant  of  the  Lord,  the,  14, 

17,  27,  172-174. 
Shema,  the,  9. 
Silvia,  69. 

Smith,  G.  A.,  28,  138. 
Smith,  W.  Robertson,  109, 110, 

137,  140. 
Smith's  Dictionary  of  the  Bible, 

37. 
Solomon,  Proverbs  of,  111. 
Son  of  man,  the,  15,  17,  23. 
Sozomen,  42. 

Stanton,  V.  H.,  17,  20,  23,  30. 
Streatfeild,  G.  S.,  137. 
Suffering,  necessity  of,  14. 
Sunday,  59,  68,  70,  71,  159, 160. 
Synagogue  service,  4,  9. 
Christ  attends,  11. 
Apostles  attend,  11. 
Synoptic  Gospels,  the,  39. 

Tabernacle,  arrangements  of, 

46. 
Tabernacles,  feast  of,  10. 


Te  Deum,  79. 

Temple  worship,  4,  108. 

Christ  attends,  11,  12. 

Apostles  attend,  12. 
Temptation,  the,  128. 
Tertullian,  61,  167. 
Thackeray,  W.  M.,  116. 
Theodoret,  63. 
Thirlwall,  Bp.  C,  115. 
Toledo,  council  of,  79. 
Tours,  council  of,  72. 
Tracts  for  the  Times,  89. 
Translations  of  Scripture,  160. 
Trevelyan,  W.  B.,  63,  160. 
Typology,  15. 

Venite,  162. 

Vernacular,  use  of  the,  86,  87, 

149,  161,  164. 
Versicles,  75,  App.  B. 
Versions,  Latin,  162. 
English,  160-163. 
Virgins,  dedicated,  60. 
Visitation   of  the   sick,   order 

for,  77,   146,   177. 

Westcott,  Bp.   B.  F.,  16,  19, 

27,  38,  131,  139,  163. 
Worcester,  E.,  141. 
Word  of  God,  the,  20,  165. 
Wordsworth,  Bp.  Chas.,  152. 

Bp.  Chr.,  9. 

Bp.  J.,  59,  67,  69,  70. 
Wrath  of  God,  117. 

Zeal  for  God's  honour,  117. 
Zechariah,      composition       of 
book,    133. 


INDEX   OF   PASSAGES  OF  SCRIPTURE 
REFERRED  TO 


PAGE 

14,  17 

25 

25 

174 

6,82 

25 

122 

10 

6,  82 

82 

25 

182 


Genesis  Hi.  15,  . 

xii.  3,  . 

xxii.  18,  . 

Exodus  xii.  46,  . 

XV.       .       . 

xix.  5,  6, 
xxi.  24,    . 
Deuteronomy  xxxi.  10-12 
xxxii. 

1  Samuel  ii.  1-10,    .     . 

2  Samuel  vii.  12-16,     . 
1  Chronicles  xxix.  10-13, 
Psalms  i 186,  187 

ii 18,  28,  185 

....  103 
....  187 
....  175 
....  95 
....  113 
.  95,  183,  185 
....  110 
.  .  103,  179 
.  185,  186,  187 
....  184 
.  .  106,  184 
.  97,  183,  187 
.  .  103,  184 
.  .  176,  177 
....  175 


111. 
iv. 


8, 


VI. 

vii. 

viii. 

x. 

xiii. 

xv. 

xvi. 

xvii. 

xix. 

XX. 


PAGE 

ms  xxi. 

•          •          ■ 

103,  185 

xxii. 

.          , 

18,  173,  184 

xxiii. 

•          •          • 

179,  187 

xxiv. 

•         •          ■ 

185,  187 

.     .     179 

22,  .     . 

.     .     178 

.     .     187 

.     .     186 

xx  viii. 

9,    .     • 

175,  176 

xxix. 

•          ■ 

.      7,  185 

.      7,  184 

xxxi. 

.         . 

184,  187 

.     .     187 

.     .     185 

22,  . 

.     .     .     178 

xxxiv. 

,          . 

186,  187 

XXXV. 

.         . 

113,  114 

.     .     187 

.     .         7 

xl. 

.          . 

183,  184 

6-8, 

.     .       22 

xii. 

4»    • 

.     .     177 

xlii. 

.     .     187 

.     .     187 

xliv. 

26,  . 

.     .    77,  178 

xlv. 

.     .    97,  183 

xlvi. 

.     .    95,  183 

xlvii. 

.     . 

95,  183,  185 

xlviii. 

.     . 

95,  183,  185 

199 


200 


INDEX  OF   PASSAGES  OF 


PAGE 

.     .   96, 110 

.     .    96,  183 

li. 

65,  96, 

106,  180,  187 

10, 

ti,      .     .     175 

is. 

...     175 

lii.  .    . 

...       96 

liii.  .    . 

...       96 

liv.  .    . 

...     184 

...     185 

Ixi.  .     . 

...     186 

3-   • 

...     177 

.     .      67,  68 

lxv.   .     . 

.       183,  187 

...     185 

lxix. 

18,  113, 

114,  174,  184 

...         7 

I,    • 

...     175 

...     176 

lxxii.   .     . 

18,  183,  187 

«. 

...     179 

lxxiv.  . 

106,  108 

2, 

...     179 

...     187 

...     172 

Ixxix.   . 

.     .       106,  108 

9- 

.     ...     176 

lxxx.  3,  7 

,  19,     178,  187 

.     ...     187 

lxxxiv.  . 

104,  184 

lxxxv.  . 

.      97,  183,  187 

7. 

...     175 

Ixxxvi.  . 

.     .     .    96,  184 

PAGE 

Psalms  Ixxxvi.  2,    .       176,  178 

lxxxvii.     .     .     .    96,  184 

lxxxviii.     .     .     .    96,  184 

lxxxix.     .      98,  183,  184 

22,     .     .     .     177 

xc 183 

13,    •     .     .     177 

xci.     .     .       186,  187 

xciii.     .     .       185,  187 

xcvi.     .     .       183,  187 

xcvii.     .     .       183,  187 

xcix 186 

c 7 

cii 187 

1,  .     .  176-178 
25-27, .     .       95 

ciii.     .      95,  183,  187 

civ 185 

cvii 187 

viii.     .     96,  179,  185 

cix.     .     .     .   96,  113 

ex.     .      98,  173,  183 

cxi 185 

cxii 186 

cxiii-exviii 7,  96 

cxiii 185 

2,  .     .     .     177 

cxiv 185 

cxvi 148 

cxvii 183 

cxviii.    .     .       185,  187 
22,   .     .     .     173 

exx-exxxiv 7 

exx 180 


1  In  this  full  index,  which  may  serve  to  illustrate  the  general 
subject  of  the  lectures,  "The  Use  of  Holy  Scripture  in  the 
Public  Worship  of  the  Church,"  it  is  strange  to  find  Ps.  cxix. 
among  the  very  few  psalms  not  referred  to.     The  daily  recita- 


SCRIPTURE   REFERRED  TO 


201 


PAGE 

Psalms       cxxi.  .    180,  186,  187 

cxxii 187 

7,    .     .     .     178 

cxxiii.  3,   .     .     .     176 

cxxiv.  .     .       180,  187 

cxxv.  .     .       180,  187 

cxxx.  .     .       102,  187 

4,   .       179,  180 

cxxxi 184 

cxxxii.  .     .     .    98,  183 
9,  16,       .     175 

cxxxiii 186 

cxxxi  v.  .     .       184,  187 
cxxxv.  .     .     .    96,  183 

cxxxvi 96 

cxxxvii 96 

cxxxviii.   .     .     .    96,  184 

cxxxix.   .     .       115,  187 

cxl.  7,    .     .     .     180 

cxli.   .     .  67,  68,  187 

cxlv.   .     .       185,  187 

2,     .     .     .      176 

cxlvi 186 

cxlvii 187 

cxlviii.       179,  186,  187 

cxlix.   .     .       186,  187 

cl.   .     .       185,  187 

Proverbs  ix.  i-6,     .     .     .     182 

Isaiah  ii 26 

2,  3,     ...     .     182 

vi.  3. 52 

9-10,    ....     172 


PACE 

Isaiah  vii.  14,     .     .     .    1 

7,  171 

ix.  1,  2 

172 

2-7,   •     .     .     . 

181 

xii 

82 

xii.  3,       .     .     .     . 

174 

xxvi.      .     .     82,  18 

1,  182 

xxx.  29,      .     .     .     . 

8 

xxxiii.  2-10,      .     .     . 

181 

13-17.    •     •     ■ 

181 

xxxv.  5,  .     .     .      . 

172 

xxxviii 

82 

xl.  1-11,      .     . 

26 

10-15,    .     . 

181 

xlii.  1-4,  .     .     . 

172 

xlix.  7-13,      .     . 

181 

13-21,    .     . 

182 

23,     •     .     • 

179 

liii.  4, .     .     .     . 

172 

12,     ...    1 

4,  173 

lxi.  1, .     .     .     . 

.     173 

6-9,   .     .     . 

.     182 

7-lxii.  7, 

182 

lxiii.  1-5,    .     .     . 

.     182 

Ixvi.  10-16,    .     . 

.     182 

Jeremiah  vii.  2-7,   .     . 

.     182 

x.  24,     .     . 

.     179 

xiv.  17-21,    . 

.     181 

xvii.  7,  8,  .     . 

.     182 

xxxi.  10-14,     • 

.     182 

15.   •       • 

.     171 

xxxiii.  11,     .     . 

8 

Lamentations  v.      .     . 

.     181 

tion  of  this  "Psalm  of  the  Saints"  at  the  "Lesser  Hours" 
belongs  to  the  Gregorian  or  secular  order  of  the  Western 
Church.  In  the  Benedictine  or  monastic  order  it  was  said 
only  on  Sunday  and  Monday,  that  is,  once  a  week,  not  daily. 
In  the  Greek  use  Ps.  cxix.  is  said  only  in  the  night  office  or 
Matins,  and  at  burials. 


202 


INDEX   OF   PASSAGES   OF 


PAGE 

PAGE 

Ezekiel  xxxiv.  1 1 ,  24, 

.       26 

Song  of  the  Three  Chi] 

xxxvi.  24-2S,  . 
xlvii.  1,     .     . 

.     181 
.     174 

89.  85? 

St.  Matthew  i.  22,  23,     17,  171 

Daniel  vii.  13,    .     .    . 

.       17 

ii.  5,  6,     . 

.      171 

Hosea  vi.  1-6, 

.     182 

15,.     . 

.       19 

si.  1,  . 

.     .     .   1 

5,  171 

17  ,  18, 

.     171 

3'  • 

.     125 

iii.  3,    .    . 

.     172 

xiii.  14, 

.     189 

iv.  3-10,   . 

.     128 

Joel  ii.  17,      .     . 

.       77 

14-16, 

.     172 

Amos  iv.  12, 

.       26 

v.  17,  18, 

.       21 

v.  23, 

8 

21, 

.     122 

Jonah  ii.    .     . 

82 

viii.  17,  .     . 

.     172 

Micah  v.  2,    .     . 

.     171 

xi.  4,  5,     . 

.     172 

3.    • 

171 

10, 

.     172 

Nahum  i.  7,  .     . 

179 

xii.  17-21, 

.     172 

Habakkuk  iii.    . 

82 

xiii.  14,  15, 

.     172 

Zephaniah  iii.  8-13, 

.     182 

35-  •     • 

.     172 

14-17,   . 

.     182 

xix.  7,  8,    . 

.     122 

Zechariah  ix.  9,      .     . 

19 

xx.  28, 

.     130 

xi.  12,  13,    . 

173 

xxi.  4,  5,     . 

.       19 

xii.  10,     .     . 

174 

42,  .     .    £ 

0,  173 

xiii.  7,  .     .     . 

173 

xxii.  29,  .     . 

.       30 

Malachi  iii.  1,     .     .     . 

172 

43'  44, 

.     173 

2  Esdras  ii.  34,  35,       .     . 

178 

xxiii.  23-33, 

.     127 

xiii 

17 

xxvi.  31,  .     . 

.     173 

Tobit  iii.  3, 

77 

54. 

.       30 

xiii.  1-8,     .     .     .     . 

182 

xxvii.  9, 

173 

8-13 

182 

35' 

173 

Judith  xvi.  2-6,       .     .     . 

182 

St.  Mark  i.  2,     . 

.    2 

6,  172 

Wisdom  iii.  1-9,      .     .     . 

182 

21,  . 

.       11 

x.  17-21,  .     .     . 

182 

vi.  2,     . 

11 

xvi.  20-xvii.  1, 

182 

ix.  42-48, 

127 

Ecclesiasticus  xiv.  20, 

182 

x.  45,  . 

.     130 

xv.  3-6,    . 

182 

xii.  10,  24, 

.    3 

0,  173 

xxxi.  8-1 1,  . 

182 

36,  • 

173 

xxxvi.  1-14,  . 

182 

xiv.  27,  . 

173 

12-17, 

181 

49,  .     . 

30 

xxxix.  13-16, 

182 

xv.  28,   .     . 

173 

1.  16-19, 

6 

St.  Luke  i.  68  sq.   . 

103 

SCRIPTURE   REFERRED  TO 


203 


PAGE 

PAGF 

St.  Lukeii.  14,   ...     .       53 

Galatians  iii.  24,     .     .     .     127 

iv.  3-10, 

.        128 

Ephesians  v.  2,  .     .     . 

130 

17-19' 

.     173 

Philippians  ii.  8,     •     . 

130 

17.   •     - 

.      30 

iv.  7,      .     . 

57 

vi.  6,     . 

.       11 

Colossians  ii.  16,     .     . 

159 

vii.  22, 

.     172 

iv.  16,      .     . 

37 

ix.  55, 

.     115 

2  Thessalonians  i.  6-9, 

.     127 

xiii.  10, 

.       11 

1  Timothy  iv.  13,    . 

166 

xxii.  20, 

,     130 

2  Timothy  i.  10,      . 

.     114 

37. 

.     173 

ii.  24,  25, 

114 

xxiv.  27, 

.        14 

iii.  15,  16, 

.    3 

2,  131 

44<  A 

5' 

.       14 

17.      • 

.     118 

St.  John  i.  29,    . 

128,  130 

Hebrews  i.  1,     .     . 

.     121 

ii.  13, 

11 

10-12, 

.       27 

17- 

.     174 

iv.  14,   . 

.     130 

iii.  16, 

.     116 

vi.  2,     . 

.     114 

v.  1, 

11 

20,   . 

.     130 

39' 

.       30 

ix.  4,     .     . 

.       46 

vii,  viii. 

11 

x.  5-8, 

.    S 

2,  130 

vii.  38, 

.     174 

21,  . 

.     130 

X.    22, 

.       12 

xii.  18-29, 

.     127 

xi-  55' 

.       12 

1  St.  Peter  i.  2,  . 

.     130 

xii.  15, 

19 

ii.  24, 

.     172 

xvii.  2, 

.       44 

1  St.  John  ii.  23, 

.     125 

xix.  24, 

.     173 

iii.  2, 

.       46 

36' 

.     174 

Revelation  i.  3, 

.      167 

37. 

.     174 

iv.  8,  . 

.       52 

Acts  ii.  46,     . 

12,  33 

v.  6,  . 

.       52 

iii.  1. 

12 

vi.  14-17, 

.     127 

iv.  11,  12, 

.     173 

xi.  17,  18, 

.     117 

xiii.  27,     . 

.       11 

xii.  1,  2,  . 

.     171 

XV.  21,      . 

11 

xviii.  20, 

.     117 

Romans  i.  18, 

.     117 

xix.  2,  . 

.     117 

ii.  2-9, 

.     127 

10, 

.     136 

xii.  1. 

104,  131 

xxi.  3, 

.     104 

1  Corinthians  x.  17, 

.       49 

8,  27, 

.     127 

xiv.  15, 

.     .       66 

12-14, 

.       50 

2  Corinthians  i-vii. 

.     .      188 

22,     . 

.     104 

iv.  6,       .       45 

24-27, 

.       50 

xii 

i.  i 

4. 

.     .       90 

Cfte  ®j:ftjrt»  Htbrarp  of  Practical  CJeologp 

Edited  by  the  Rev.  W.  C.  E.  NEWBOLT,  M.A.,  Canon  and 
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RELIGION.  By  the  Rev.  W.  C.  E.  Newbolt,  M.A.,  Canon  and 
Chancellor  of  St.  Paul's.     Fourth  Impression. 

HOLY  BAPTISM.  By  the  Rev.  Darwell  Stone,  M.A.,  Princi- 
pal of  the  Missionary  College,  Dorchester.     Secmid  Impression. 

CONFIRMATION.     By  the  Right  Rev.  A.  C.  A.  Hall,  D.D., 

Bishop  of  Vermont.      Third  Impression. 

THE  HISTORY  OF  THE  BOOK  OF  COMMON  PRAYER. 
By  the  Rev.  Leighton  Pullan,  M.A.,  Fellow  of  St  John  Bap- 
tist's College,  Oxford.     Third  Edition. 

HOLY  MATRIMONY.     By  the  Rev.  W.  J.  Knox  Little,  M.A., 

Canon  of  Worcester.     Second  Edition. 

THE  INCARNATION.  By  the  Rev.  H.  V.  S.  Eck,  M.  A.,  Rector 
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FOREIGN  MISSIONS.  By  the  Right  Rev.  E.  T.  Churton.D.D., 
formerly  Bishop  of  Nassau. 

PRAYER.  By  the  Rev.  Arthur  John  Worlledge,  M.A.,  Canon 
and  Chancellor  of  Truro.     Second  Edition. 

SUNDAY.  By  the  Rev.  W.  B.  Trevelyan,  M.A.,  Vicar  of  St. 
Matthew's,  Westminster. 

THE  CHRISTIAN  TRADITION.  By  the  Rev.  Leighton  Pul- 
lan, M.A.,  Fellow  of  St.  John  Baptist's  College,  Oxford. 

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33?  the  Hector  of  Crinitp  Church,  Beta  gortt 

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slightest  approach  to  the  extravagances  which  our  Church  has  rightly  and  wisely 
banished.  In  a  brief  appendix  he  has  written  a  few  timely  words  upon  the  subject 
of  the  virgin  birth  of  our  Lord,  considered  as  an  article  of  the  Christian  faith."  — 
The  Church  Standard,  Philadelphia. 

33p  the  bishop  of  ©SRaehinston 

NEW  TESTAMENT  CHURCHMANSHIP,  and  the  Principles 
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Satterlee,  D.D.,  LL.D.     Crown  8vo.     $1.50. 

"  I  would  thank  my  dear  brother,  the  Bishop  of  Washington,  for  this  most  valu- 
able contribution  to  the  logical  and  ecclesiastical  literature.  I  can  but  be  assured 
that  his  work  will  help  on  the  good  work  of  unity.  He  labors  for  peace.  He  sets 
before  us  the  churchmanship  of  the  days  when  all  Christians  were  one,  and  its  study 
can  but  assure  men  that  only  in  that  same  churchmanship  of  the  earlier  days  can 
we  of  to-day  find  the  restoration  of  that  which  has  been  lost."  — Rt.  Rev.  T.  U. 
Dudley,  D.D,,  Bishop  of  Kentucky. 

33p  the  bishop  of  Connecticut 

ASPECTS  OF  REVELATION.     By  the  Rt.  Rev.  Chauncey  B. 

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33p  the  bishop  of  the  Philippine  SManta 

WITH  GOD  IN  THE  WORLD.  A  Series  of  Papers  by  the 
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possible  circulation."  —  St.  Andrew's  Cross,  New  York. 


LONGMANS,  GREEN,  &  CO.,  New  York 


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